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Shadow and Substance. 



An Exposition of the Tabernacle Types. 



^EO. C. NEEDHAM. 

Life," "Conflic 
the Ages," etc. 



Author of " The Spiritual Life," "Conflict and Conquest," "Plan of 




MMT1 ism ! *~x. 

PHILADELPHIA : j//^ / ' 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

1420 Chestnut Street. 

1896. 






Copyright 1896 by the 
American Baptist Publication Society. 



CONTENTS. 

I. Design, 7 

II. Descriptive Titles, 16 

III. Position, 22 

IV. Materials, 28 

V. Arrangement, 37 

VI. The Brazen Altar, 46 

VII. Brazen Altar and Vessels, . . . . 58 

VIII. The Laver, 64 

IX. Holy and Most Holy, 71 

X. Table of Shewbread, 78 

XI. The Golden Lamp-stand, 87 

XII. The Altar of Incense, 96 

XIII. The Ark of the Covenant, .... 104 

XIV. The Mercy-seat, 113 

XV. The Cherubim, 120 

5 



6 CONTENTS. 

XVI. History of the Ark 128 

XVII. The Vail, 138 

XVIII. The Friendly Cloud, 151 

XIX. Priesthood, 167 

XX. Priestly Garments, ....... 177 

XXI. Priestly Offices, . . . . „ . . . 190 



I. 

Design. 

IN former years much study was given to 
the typology of Scripture. The fear of 
extremes has led to its comparative dis- 
use. In our day students of theology leave 
these fruitful fields to glean elsewhere. The 
gospel of Moses is little known ; the teaching 
of Moses little understood. Yet, he who 
knows not Moses, can never fully know Christ. 
A fascinating but fatal rationalism has been 
subverting the foundation laws of true Bible 
study. Prophetic symbolism and prophetic 
teaching are accounted nothing worthy of 
inquiry, while airy sentimentalities and novel 
philosophies have been the chief pursuit of 
religious teachers. How little can we make 
of the Bible, and how much can we re- 
duce it to a merely human composition, has 
been the irreverent motive impelling many in 
their damaging work of Scripture mutilation. 
Nevertheless there are still left some old- 
fashioned believers who cling to the Bible as 
the revealed will of God, divinely inspired in 
(7) 



8 Tabernacle; Types. 

all its parts and particles. Where shall we 
look for infallibility if not to the word of 
God ? The church has it not : her voice is 
fallible, her judgment imperfect. Reason has 
it not ; that poor, darkened, and deformed 
power, which we call understanding, beclouded 
by sin, is only rational when brought into sub- 
jection unto the obedience of Christ. God has 
given us a revelation of Himself which is 
super-human, infallible and conclusive. There- 
fore no part of it is non-essential, no part of it 
should be treated with negligence or in- 
difference. 

The typical portions of Scripture are su- 
premely important, and as a study vastly inter- 
esting. Types are shadows, Shadows imply 
substance. A type has its lesson. It was the de- 
sign of Jehovah to express v His great thought of 
redemption to His people Israel in a typical, or 
symbolic manner. By laws, ceremonies, insti- 
tutions, persons and incidents He sought to 
keep alive in their hearts the hope of a coming 
Redeemer. Christ is therefore the key to 
Moses' gospel. This then is our advantage, 
that we can minutely compare type and anti- 
type, and thereby learn the lesson of grace 
which bringeth salvation. 



DESIGN. 9 

The design of redemption is fully disclosed 
in the Typical Tabernacle. The world-sanc- 
tuary, that which was earthly and temporary, 
foreshadowed Christ the real and True Taber- 
nacle. Apart from its typical signification, 
viewed alone as the dwelling-place of Jehovah, 
where He dwelt and walked in the midst of a 
redeemed nation, the Typical Tabernacle ought 
surely to command our earnest and reverential 
study. 

The vast creation, this house of our habita- 
tion, calls out the study of astronomers and 
geologists, yet but one "chapter of Genesis is 
occupied with the details of creation, while 
fifteen chapters in Exodus are required to re- 
cord the details of the sacred building and its 
solemn uses. Great and marvelous as is crea- 
tion with its mysteries and its wonders, greater 
still is redemption with its sublime ideas, and 
its far-reaching results. Redemption invests 
the Tabernacle with peculiar interest ; we 
should therefore study its design. 

Pyramids and mausoleums possess historic 
and artistic interest, their grandeur and beauty 
call out the glowing admiration of delighted 
visitors. Idol- temples are objects of perpetual 
interest ; many have gone to the ends of the 



io Tabernacle Types. 

earth to behold them and wonder. But the 
Tabernacle of Jehovah, although a building 
of inferior proportions, gathers around itself a 
charm, and a claim unknown to any building 
ever erected by the hands of men. 

The Tabernacle was the first palace of 
Divine Royalty within whose gilded walls 
dwelt the awful Shekinah, the manifested 
glory of the living God ; the visible expression 
of His attributes of Holiness, Righteousness, 
Mercy and Truth. 

The history of Abraham's posterity com- 
prising the nation of Israel, and the history of 
the Typical Tabernacle are closely interwoven. 
It was their place of worship : the meeting- 
place between them and their covenant God. 
For this reason also, the subject is worthy of 
thoughtful study ; nor is it a proof of scholar- 
ship, or saintship, to relegate it to the obscurity 
of the mythical and legendary. 

The Tabernacle itself, as a material building, 
like all other types has passed away, but the 
realities prefigured by them continue. The 
person of Immanuel in His incarnation and 
redemptive work is the substance of every 
type. In the Tabernacle but faintly, while in 
Christ more fully do we behold the grace of 



Design. ii 

God revealed and the glory of God reflected. 
The patient study which traces out the lines 
of truth radiating from the Tabernacle, and 
converging in Christ will lead to greater dis- 
coveries of Him who is indeed God manifest 
in flesh ; whose glory we behold — glory as of 
the only begotten of the Father, in whom 
dwelleth, as Shekinah dwelt in the Tabernacle, 
the fullness of the Godhead bodily. 

The following reasons are of sufficient value 
to every believer for giving prayerful study to 
the Tabernacle and its spiritual signification : 

I. Its design. 

It was appointed as Jehovah's dwelling- 
place in the midst of His covenant-people. 
1 ' And let them make me a sanctuary that I 
may dwell among them." Ex. xxv. 8. 

II. God's mode of revealing Himself. 
From the beginning God revealed Himself 

to man in divers ways, each successive revela- 
tion becoming a clearer manifestation of His 
nature and character. At sundry times to 
Noah, to Abraham, Isaac and Jacob, and to 
Moses He made His ways known. Now in 
the Tabernacle He condescended to unfold His 
purposes more specifically. ' ' And they shall 
know ' that I am the I^ord their God that 



12 Tabernacle Types. 

brought them forth out of the land of Egypt." 
(Ex. xxix. 46.) 

III. That man may know God' s great plan of 
redemption. 

There are specially three features of redemp- 
tion foreshadowed in the Tabernacle ritual : 

(1) Purification from sin. Hence the law 
of sacrifice and the use of water. 

(2) Acceptance with God. This thought is 
connected with priestly garments and mitre. 

(3) Worship. Priestly intercession with the 
offering of incense typified this aspect of truth. 
In the more amplified exposition later on these 
several points will receive due attention. 

IV. Through the Tabernacle and its services 
we become acquainted with God^s method of 
teaching. 

He taught through symbol. The truth was 
in the type mystically ; the truth was beyond 
the type spiritually. There were three ele- 
ments of types : 

(1) Natural objects, as the Rock. "For 
they drank of a spiritual rock that followed 
them ; and the rock was Christ. ' ' 1 Cor. x.- 4. 

(2) Heavenly objects, as the Manna. ' ' Your 
fathers did eat manna in the wilderness and 
died. This is the bread which cometh down 



Design. 13 

out of heaven, that a man may eat thereof and 
not die." Johnvi. 49-50. [Note, type and 
antitype are frequently in contrast.] 

(3) Artificial objects, as the Brazen Serpent. 
* ' And as Moses lifted up the serpent in the 
wilderness, even so must the Son of man be 
lifted up ; that whosoever belie veth may in 
him have eternal life." John iii. 14-15. 

V. To know that God establishes communion 
between man and Himselj. 

Through sin communion between Creator 
and creature was interrupted. Through grace 
communion is again restored. ' ' And thou 
shalt make a mercy-seat of pure gold. . . 
And there I will meet with thee and commune 
with thee from above the mercy-seat." Ex. 
xxv. 17-22. 

This communion with God includes co- 
operation with Him in the prosecution of His 
great plans. 

1 ' See the Lord hath called by name Bezaleel, 
the son of Uri, the son of Hur, of the tribe of 
Judah. . . . And Bezaleel and Oholiab 
shall work, and every wise-hearted man, in 
whom the Lord hath put wisdom and under- 
standing to know how to work all the work 
for the service of the sanctuary, according to 



14 Tabernacle Types. 

all that the Lord hath commanded." Ex. 
xxxv. 30; xxxvi. 1. 

VI. Through the study of the Tabernacle we 
are led to a right understanding of New Testa- 
ment doctrine. 

No student of the sacred Scriptures can have 
a right understanding of New Testament doc- 
trine until the light of the Old Testament 
shines thereupon. So also the New illumines 
the Old. In the Tabernacle and its ritual we 
meet with the very terms and germs of New 
Testament doctrine. As for instance : Access 
to God, Atonement, Holiness, Intercession, 
Propitiation, Priesthood, Remission, Recon- 
ciliation, Redemption, Righteousness, Wor- 
ship. 

VII. By the study of the Tabernacle in con- 
nection with Israel we get the prophetic outline of 
Israel's future. 

Israel in the past foreshadowed Israel to 
come. Their form of government was a pure 
theocracy, as it again shall be. They were 
then, as they shall be hereafter, a nation, 
separated, consecrated and honored with high 
distinctions, with the Glory of God in their 
midst. 



Design. 15 

VIII. The study of this subject will greatly 
enlarge and enrich our Christian experience. 

What is Christian experience ? Is it not 
putting truth to the test by its personal appli- 
cation to, ourselves ? We prove the reality of 
spiritual phenomena by experiment. We 
thereby grow in knowledge, and knowledge 
begets experience. For there is a knowledge 
which doth not puff up, but the rather buildeth 
up. Grace and peace come from the knowl- 
edge of God and of Jesus Christ our L,ord. 

IX. Attrition to this subject will also restore 
the true method of Bible study itself. 

The books of Moses are occupied with the 
services of the Tabernacle in relation to the 
people of Israel, Divers washings for purifi- 
cation, sacrifices offered for atonement, reli- 
gious feasts for the promotion of worship, all of 
these pointed to Christ in relation to His 
church and to ages thereafter. Through these 
typical institutions Moses wrote of Jesus. 
They were therefore to be observed until He 
came to put away sin by the sacrifice of 
Himself. 



II. 

Descriptive Titles. 

THE variety of names given to the Taber- 
nacle indicates its importance. 

I. A Sanctuary. 

"And let them make me a sanctuary, that I may 
dwell among them." Ex. xxv. 8. 

This name calls attention to the character of 
the sacred building as a holy place. It was 
designed to be a palace for the great King, 
where His Glory through the Shekinah should 
become visible to man. 

II. Tabernacle. 

1 ' According to all that I shew thee, the pattern of 
the Tabernacle, and the pattern of all the furniture 
thereof, even so shall ye make it." Ex. xxv. 9. 

This word from its Latin origin means 
simply ' ' tent, ' ' but from its Hebrew deriva- 
tion means ' ' dwelling-place. ' ' The thought 
is : to settle down. From the day when sin 
entered into the world God had no dwelling- 
place amid mankind. He saw them in their 
misery. He heard the groans of His people 
in Egypt. He came down and visited them, 
(16) 



Descriptive Titles. 17 

but not until they became a separate nation, 
redeemed by blood, and. by power, did He con- 
descend to dwell with them. In a more real 
sense, and with greater manifestation of His 
presence, He tabernacled with men through 
The Word made flesh. John i. 1 ; 14. 

The phrase "dwelt among us," is literally 
tabernacled. This is a great mystery, how He 
the infinite God should limit Himself to a 
material structure, and afterwards dwell within 
a human body. 

III. Tent. 

" On the first day of the first month shalt thou rear 
up the tabernacle of the tent of meeting. ' ' — Ex. xl. 2. 

From the use of the word tent, in its con- 
nections and associations, I conclude that the 
goat's hair covering was thereby specified. I 
suggest this explanation : The Sanctuary com- 
prised the boards of the building, and spe- 
cially the inner room. The Tabernacle was the 
cherubic covering which formed the ceiling. 
It was beneath this glorious canopy the She- 
kinah rested. The ram skins, dyed red, with 
the outermost protection, in our version called 
badger skins, formed the coverings over all. 
With this plan in mind read carefully in the 
revised version. Kx. xxxix. 33-43. 



18 Tabernacle Types. 

IV. House of God. 

" So they set them up Micah's graven image which 
he had made, all the time that the house of God was 
in Shiloh." Judges xviii. 31. 

I do not find this name given to the Taber- 
nacle during its wilderness journey in gs. Only 
when in the land is it so called. The idea is 
that of fixity, or constant habitation. It was 
indeed Jehovah's dwelling-place, but in the 
land it had evidently undergone some altera- 
tions, and was not subject to constant move- 
ment. It lost, in a measure, its pilgrim char- 
acter at this period. 

V. Temple of the Lord. 

1 ' Samuel was laid down to sleep in the temple of 
the Lord, where the ark of God was." — 1 Sam. iii. 3. 

From this record we conclude the Tabernacle 
had been enlarged. Originally there was no 
provision for a sleeping chamber. As it was 
the fore-runner of the Temple, so the change 
in its construction may make it a more impos- 
ing building, and thus receive its new name. 
Also in contrast to the idol temples which 
abounded, this building was specified as Jeho- 
vah's Temple, having within its precincts the 
ark of God. 



Descriptive Titi.es. 19 

VI. Tabernacle of the Congregation. 

"And they shall be joined with thee, and keep the 
charge of the tent of meeting for all the service of 
the tent." — Numb, xviii. 4. 

The expression ' ( Tent of Meeting, " is in 
the old version ' ■ Tabernacle of the Congrega- 
tion. ' ' The sacred building and its constant 
ritual was the point of meeting between God 
and His people. Thither they brought their 
offerings, while around its court the tribes 
assembled. Here their representative, the 
priest, made atonement and offered incense. 
Here also the tribes gathered for mutual wor- 
ship and social fellowship. 

VII. Tent of Testimony. 

"And on the day that the Tabernacle was reared up 
the cloud covered the Tabernacle, even the tent of the 
testimony." — Numb. ix. 15. 

The ark was the chief article in the Taber- 
nacle. The court, coverings and structure were 
made in relation to it. Within this sacred 
chest the law of testimony lay hidden, and 
from its seat of mercy issued commandments 
and directions to Moses Ex. xxv. 16- The 
whole arrangement was a testimony to divine 
holiness, to man's sinfulness, and to the effi- 
cacy of atonement by sacrifice. 



20 Tabernacle Types. 

VIII. A World Sanctuary. 

"Now even the first Tabernacle had ordinances of 
divine service and its sanctuary, a sanctuary of this 
world." — Heb. ix. i. 

Not ' ' worldly ' ' in the sense of being carnal, 
but a ' ' world sanctuary ' ' because material and 
temporary. The Tabernacle belonged to a 
dispensation of typical ceremonies, foreshadow- 
ing an age to follow when worship would be 
more spiritual and service for God less burden- 
some. The ' ' yoke of bondage ' ' would eventu- 
ally give way to the law of Jesus whose ' ' yoke 
is easy," and whose " burden is light." 

The Tabernacle was specially a type of 
Christ in this three-fold manner : 

i. A meeting place, 

* ' But all things are of God who hath recon- 
ciled us to Himself by Jesus Christ." 2 Cor. 
v. 18. Through sin man was alienated from 
God, through Christ he is again restored and 
reconciled. In Christ God and man meet to- 
gether in precious fellowship. 

2. A dwelling place. 

" For in Him (Christ) dwelleth all the ful- 
ness of the Godhead bodily." Col. ii. 9. 



Descriptive Titles. 21 

Within the holy temple of our Lord's body- 
dwelt the God of glory with the Spirit of power. 
This sacred building, the humanity of Jesus, 
erected on earth has been transferred to heaven, 
in whom the Godhead abides forever. 

3. A revealing place. 

1 ' No man hath seen God at any time ; the 
only begotten Son, which is in the bosom of 
the Father, He hath declared Him." (John i. 
18.) Through the Tabernacle Jehovah revealed 
His character and declared His purposes of 
love and redemption. There also devouring 
holiness and righteous indignation against sin 
declared the fact that God was just, even while 
He justified. But more glorious in His holi- 
ness, more inflexible in His justice and more 
ineffably gracious do we behold the ever blessed 
God in the face of Jesus Christ. "Just, and 
the justifier of him that hath faith in Jesus." 
(Rom. iii. 26.) 



III. 

Position. 

THE mighty Lord who is holy could find 
no place of rest in Egypt, a land defiled 
with idols. Yet there He visited His 
people ; saw their afflictions, heard their groan- 
ings, knew their sorrows. According to prom- 
ise He eventually came down to deliver them. 

At Sinai, God who is righteous revealed Him- 
self in flame and spoke in the mighty thunder. 
None dared approach that awful summit; save 
Moses their leader. (Ex. xxiv.) 

God in grace came down to dwell amid His 
people and was accessible to them, as their 
priestly representative approached the seat of 
Mercy. The relations of Jehovah to His cove- 
nant people are manifested through the position 
His dwelling place occupied. He is in their 
midst. Nearness of communion, readiness of 
access, closeness of fellowship and assured pro- 
tection are the blessings flowing therefrom. 

Spreading out in every direction, east, west, 
north and south, lay the thousands of Israel. 
The first line of tents belonged to the Invites. 

(22) 



Position. 23 

That tribe was chosen for the special services 
of the Tabernacle, and out from it arose the 
family of ministering Priests. The tents of 
Moses and of the Priests were pitched before 
the gate, at the east side, though at a consider- 
able distance, from it. On the south side were 
the tents of the Kohathites, one branch of the 
Levite tribe. They had charge of all the 
furniture ; the Ark, Altars, Table of Shew 
Bread, Golden Candlestick and Laver, with all 
their holy vessels. These they carried on their 
shoulders. Numb. iii. 29-32. On the north 
side were pitched the tents of the Merarites, 
who had charge of the heavy framework, 
pillars, bars, sockets and pins. To convey all 
this material, they employed four wagons, 
drawn by eight oxen. Numb. iii. 36-38. On 
the west side were the tents of the Gershonites. 
Their charge included all the curtains, cover- 
ings, vails and hangings of the court. They 
made use of two wagons, drawn by four oxen, 
for transportation. Numb. iii. 25, 26. The 
tribe of I^evi furnished 8580 males above the 
age of thirty, who were the guardians of the 
Holy Tent and its belongings. They were 
ministers of the sanctuary, assisting the priests 
in their sacred duties Numb. iii. 9 ; workers to 



24 Tabernacle Types. 

take apart or erect the Tabernacle and transport 
it across the untrodden desert. Numb. i. 51. 

Still further outside the Levitical line of 
tents, stretching into the distance on either 
side, were the tents of the twelve tribes. When 
Levi was chosen to be relatively near the Lord 
in priestly service, the tribe of Joseph was 
divided into two, called after the names of his 
sons, Kphraim and Manasseh. Thus, as before, 
there were twelve tribes. These tribes were 
formed into four large companies, each company 
embracing three tribes, with their chiefs, 
captains and standards. 

On the east was the camp of Judah, contain- 
ing the tribes of Judah, Issachar and Zebulun. 
The camp of Reuben occupied the south, in- 
cluding the tribes of Reuben, Simeon and Gad. 
On the west lay the tents of Ephraim's camp, 
which was composed of the three tribes of 
Bphraim, Benjamin and Manasseh. The tribes 
Dan, Naphtali and Asher, formed the camp of 
Dan, and pitched their tents at the north side. 
There were, therefore, four great camps on 
each side of the Tabernacle, including in their 
population 603,550 adult males, who consti- 
tuted the standing army of Israel. Numb % ii. 
See whole chap. 



Position. 



25 



The cloud which assumed a pillar-like shape 
resting on the Tabernacle, spread over the 
heavens above it, and covered the whole en- 
campment, thus shielding it from the scorching 
rays of the desert sun. * ' He spread a cloud 
for a covering. ' ' At night it became brilliantly 
illuminated as a cloud of fire, to give light to 
the people. Ps. cv. 39. 

Surely in all this careful arrangement of 
detail there was something in the divine mind 
beyond temporary accommodation, or love of 
order. We need but glance at the following 
Scriptures to recall again to our minds the say- 
ing of Jesus : " Moses wrote of Me." 

I. The promise of Jesus : 

1 ' For where two or three are gathered to- 
gether in my name, there am I in the midst 

OFTHKM." 

II. The literal fulfillment of the promise. 
"On the first day of the week, when the 

doors were shut where the disciples were, for 
fear of the Jews, Jesus came and stood in 
The midst." "And after eight days again 
his disciples were within, and Thomas with 
them. Jesus cometh, the doors being shut, 

AND STOOD IN THK MIDST." 



26 Tabernacle Types. 

III. The revelation in Patmos. 

* ' And I turned to see the voice that spake 

with me. And having turned I saw seven 

golden candlesticks, and in The midst of the 

candlesticks one like unto the Son of man. ' ' 

Rev. i. 12, 13. 

IV. The heavenly vision. 

"And I saw in the midst of the throne, 
and of the four living creatures, and of the 
elders, a Lamb, standing, as though it had 
been slain." Rev. v. 6. 

V. A prophecy regarding Israel in the future. 
1 ' Sing O daughter of Zion ; shout O Israel ; 

be glad and rejoice with all the heart, O 
daughter of Jerusalem * * * the King of 
Israel, even the Lord is in the midst of 
THEE. * * * The Lord thy God is in The 
midst OF THEE, thou shalt not fear evil any- 
more. " Zephaniah iii. 14-16. 

Thus we see, that the attitude of Jesus is the 
same, whether towards the church on earth, 
the saints in heaven, or the restored Jewish 
nation during the millennial kingdom, it is 
always JKSUS IN THE MIDST. 

The Typical Tabernacle was the first earthly 
house which Jehovah consecrated to Himself 



Position. 27 

by His indwelling presence. He was His own 
designer; His own architect. This structure 
was a display of His own unique taste. The 
description and charges given to Moses prove 
the Iyord to be a God of order, a charac- 
teristic of the Creator which had been already 
fully expressed in every part of His great 
universe. Moreover He gave skill to every 
artisan to fashion each part so that when all 
parts were co-joined there was solidity and 
unity; the house of the L,ord in the midst of 
His people. 



IV. 

Materials. 

THE materials for the construction of the 
Tabernacle were the gifts of a willing- 
hearted people. Great was their joy in 
hearing that their King would dwell among 
them, for whose honor they were to build a 
sanctuary. Correspondingly great was their 
self-denial. 

There were three kinds of metal employed 
for the construction of the Tabernacle and the 
many vessels connected with it. These metals 
were gold, silver, and brass. There were three 
kinds of dyes employed in the curtains and 
vails and coverings; blue, purple, and scarlet. 
Two kinds of woven fabrics were used. These 
were spun from linen and goat' s hair. There 
were two kinds of skins for the outer coverings, 
viz.: rams' skins dyed red, and those commonly 
called badgers' skins. Besides the above, the 
people brought wood, oil, spices, and precious 
stones. As in Nehemiah's day the walls were 
builded, for "the people had a mind to work," 
so now the people were zealous for Jehovah. 
(28) 



Materiaj^s. 29 

The value of all the materials may be ap- 
proximated from the weight given of the 
several metals in Ex. xxxviii. 24-31. 

1. Gold, 29 talents and 730 shekels, or 
about 43 , 000 ounces. At $20 per ounce the gold 
would be equivalent to $860,000. 

2. Silver, 100 talents and 1775 shekels, 
equal to 150,000 ounces, which at $1.33 per 
ounce would equal $199,500. 

3. Brass or copper, 106,000 ounces, at 3 cents 
per ounce, would amount to $3180. Accord- 
ing to this estimated value of the metals we 
have in them alone represented the sum of 
$1,062,680. 

Having no estimate on which to base an 
exact calculation, I place, as the value of 
the wood, fabrics, skins, oil, dyes, and precious 
stones, the added sum of $437,320. The cost 
of the Tabernacle would, therefore, reach about 
one million and a half of dollars. Many scholars 
who have entered minutely into the matter 
place the relative value of the Tabernacle, 
from one million to a million and a half of our 
money. 

Sufficient, however, is known in order to 
appreciate the liberality of the people. There 
was neither compulsion nor coercion used to 



30 Tabernacle Types. 

induce any to give of his means to this work 
of the Lord. ' ' The Lord spake unto Moses 
saying, Speak unto the children of Israel, say- 
ing that they take for me an offering of 
every man whose heart maketh him willing 
ye shall take my offering." Ex. xxv. i, 
2. The response to this appeal was so prompt 
and so generous that we read : ' ' And Moses 
gave commandment, and they caused it to 
be proclaimed throughout the camp, saying, 
Let neither man nor woman make any more 
work for the offering of the sanctuary. So the 
people were restrained from bringing. For the 
stuff they had was sufficient for all the work 
to make it, and too much." Ex. xxxvi. 6, 7. 
Thus we see that not only were the gifts of the 
people voluntary and given with the whole 
heart, a ' ' heave offering ' ' unto the Lord, but 
that, acting on this principle of giving, there 
was enough and to spare. 

It is well to have Scriptural views of this 
form of ministry. 

1. The act of Christian benevolence is the 
test of subjection to the Gospel of Christ. 
' ' Seeing that by the proving of you through 
this ministration they glorify God for the 
obedience of your confession unto the Gospel 



Material. 3 1 

of Christ, and for the liberality of your contri- 
bution unto them all." 2 Cor. ix. 13. 

2. It is a sacrifice well pleasing unto God. 
1 ' But to do good and to communicate forget 
not, for with such sacrifices God is well 
pleased." Heb. xiii. 16. 

3. It is connected with the profoundest 
doctrine of Scripture. 

At the close of Paul's great dissertation on 
the resurrection and personal second coming 
of the JUord Jesus, he exhorts the Christian 
believers to be ' * steadfast, unmovable, always 
abounding in the work of the Lord," and then 
adds, - ' Now, concerning the collection for the 
saints, as I gave order to the churches of 
Galatia, so also do ye." 1 Cor. xv. 58 ; 
xvi. 1. 

4. It is an expression of personal gratitude 
for grace bestowed, and a ministry which will 
secure its own reward. "He that soweth 
sparingly shall reap also sparingly ; and he 
that soweth bountifully shall reap also bounti- 
fully. Let each man do according as he hath 
purposed in his heart ; not grudgingly, or of 
necessity : for God loveth a cheerful giver. ' ' 
(2 Cor. ix. 6, 7.) "In all things I gave you 
an example, how that so laboring ye ought to 



32 Tabernacle Types. 

help the weak, and to remember the words of 
the I/)rd Jesus, how He Himself said, It is 
more blessed to give than to receive." Acts 
xx. 35. 

The Tabernacle was a type of no other 
material building ; it was the forerunner of the 
Temple, but it foreshadowed spiritual realities. 
In this dispensation of the Holy Spirit our 
gifts must not, therefore, be wasted on elabo- 
rate works of art, or needless decorations, but 
be directed to send the Word of I^ife to the 
nations of the earth, and thus hasten the 
Kingdom of God. Hereby do we help to 
build up the spiritual house, which is the 
Church of God in Jesus Christ. 

It is interesting to notice that every king- 
dom in nature supplied its share toward 
building and enriching the dwelling-place of 
Jehovah. The mineral kingdom gave forth 
its metals and its precious stones ; the vege- 
table kingdom gave its wood, linen, oil and 
spices, while the animal kingdom furnished 
important skins and goats' -hair cloth, in addi- 
tion to the multitude of sacrifices constantly 
required. 

Another item worthy of remark is that of 
the universality of donors. From the richest 



Materials. 33 

prince to the poorest peasant the offerings 
came. Those who could not give precious 
stones gave fragrant spices. Men and women 
alike contributed with gladness of heart and 
with unstinted generosity. How pleased was 
their King with this proof of love. How closely 
this act of worship united both. How con- 
descending was their God to so arrange the 
scheme in order that all the people should be 
more closely brought into filial relations with 
Himself. Nor will He allow His people to 
lack who devise liberal things for His service. 
Soon as the offerings had been received and 
the materials for the building were at hand, 
workmen were chosen upon whom the Spirit 
of God came to give them wisdom in the execu- 
tion of the divine plan. And Moses said unto 
the children of Israel, ''See, the L,ord hath 
called by name Bezaleel, the son of Huri, the 
son of Hur, of the tribe of Judah, and He hath 
filled him with the spirit of God in wisdom, in 
understanding and in knowledge, and in all 
manner of workmanship. " " And Moses called 
Bezaleel and Oholiab, and EvKRY wise- 
hearted man, even every one whose heart 
stirred him up to come unto the work to do 
it." Ex. xxxv. 30; xxxvi. 2. Thus we 



34 Tabernacle Types. 

find that not only were gifts lavished, but 
workers volunteered to aid in the erection of 
the Tabernacle. Heart and hand were in 
unison. What a complete illustration of 
scriptural consecration. Nothing said about 
the lip, or the profession of the tongue; nothing 
recorded of the head or its wisdom. Brain 
and tongue, without heait and hand, are little 
worth in the work of the Lord. The thoughts 
of the worldly wise are lighter than vanity, 
while the wise in heart, those made wise by 
the Spirit of God, shall understand. They 
that be wise toward God shall hereafter shine 
as the brightness of the firmament. 

Would that the wise heart and the liberal 
hand belonged to every believer. Money 
would then flow into the treasury, and neither 
be wasted nor misdirected. Work would also 
be accomplished when all of the redeemed 
came to the help of the Lord. 

Before passing from this phase of the subject 
I would remind the reader of the Lord's inde- 
pendent method in fulfilling His purposes. 
He takes from among a degraded and humble 
people crude artisans, and fills them with 
divine knowledge for the execution of the 
finest work. So in the building of the spiritual 



Materia^. 35 

temple He makes choice of unlearned fisher- 
men, unskilled in the arts of rhetoric and 
oratory, who, when taught of God, so speak 
that enemies are confounded, sinners are con- 
verted, while believers take courage to push 
the battle to the gates. Independent of human 
greatness, yet doth He condescend to use 
human weakness. Not many mighty, not 
many noble, are callers. l ' Thus saith the 
Lord, Let not the wise man glory in his 
wisdom, neither let the mighty man glory in 
his might, let not the rich man glory in his 
riches ; but let him that glorieth glory in this, 
that he understandeth and knoweth Me, that I 
am the Lord, which exercise loving-kindness, 
judgment and righteousness in the earth : for 
in these things I delight, saith the Lord." 
(Jer. ix. 23, 24.) 

Honorable mention is made in the sacred 
record of the devoted women who were not a 
whit behind in gift or service. ' ' And they 
came, both men and women, as many as were 
willing-hearted, and brought brooches and 
signet rings and armlets — all jewels of gold 

* * # * And all the women that were 
wise-hearted did spin with their hands, and 
brought that which they had spun, the blue, 



36 Tabernacle Types. 

and the purple, the scarlet and the fine linen. 
And all the women whose heart stirred thern 
up in wisdom spun the goats' hair." Ex. 
xxxv. 21-26. The Hebrew women had never 
been degraded to the place of inferiority occu- 
pied by those of heathen nations. The family 
was sacred ; the wife and mother honored and 
protected. Israel's prosperity in the face of 
adversity ; their unity as a race in spite of 
dispersion, and their exaltation among the 
people of the world in the face of ostracism 
and confiscations, is largely due to the recogni- 
tion of woman as man's helpmate and com- 
panion. But this trait, which became a Hebrew 
characteristic, was their recognition of God's 
law, and their obedience to divine precept. 
Therefore, when opportunity is given, even 
when the nation was at its lowest ebb, the 
pious women were prompt to strip themselves 
of needless jewels, and swift to spin the needed 
material. Again do we see the willing heart 
and the ready hand consecrated to Jehovah. It 
was a sight enough to move angels in witnessing 
these whole-hearted women rising above per- 
sonal vanity, and love of ease, to give, and to 
labor, with becoming cheerfulness. And the 
Spirit of God inspired Moses to write the deeds 
of these earnest workers. 



V. 
Arrangement. 

LOOKING down upon the Tabernacle sur- 
rounded by its well- denned Court, with 
the smoke from the Altar of sacrifice as- 
cending, while the bright cloud descended; with 
its silver-topped pillars, I^eviticai tents, and far- 
reaching encampment surrounding the sacred 
edifice, the stranger, not knowing of its exist- 
ence, nor understanding its mystic meaning, 
must have been struck with wonder and held 
spell-bound with amazement. Such a view of 
the holy sanctuary was given to Balaam, the 
son of Beor, when he was constrained to utter 
his parable : 

" For from the tops of the rocks I see him, 
and from the hills I behold him : lo, it is a 
people that dwell alone, and shall not be 
reckoned among the nations. 

"Who can count the dust of Jacob, or 
number the fourth part of Israel? L,et me 
die the death of the righteous, and let my last 
end be like his. " — Numbers xxiii. 9, 10. 
(37) 



38 Tabernacle Types. 

But a nearer view is needed, if we would ex- 
amine this typical building. We now approach, 
the eastern side and at closer range inspect 
the sacred enclosure. 

I. The Court. Ex. xxvii : g-iy. 

The Court was fenced around by a linen 
wall suspended from pillars. It was in form a 
parallelogram or double square, one hundred 
cubits long and fifty cubits wide. The cubit 
was originally the length of the arm from 
elbow-joint to finger-tip. It contained two 
spans or six palms. We are left in obscurity 
as to the exact length of the Hebrew cubit. 
The Egyptian cubit taken from the Nilometer 
in the Island of Rhoda is twenty-one and 
seven-eighteenth inches. Different nations 
using the cubit measure adopted different 
lengths. We can only approximate the 
Hebrew cubit to eighteen inches of our 
measurement. This limit is however chiefly 
adopted by scholars and critics for the sake 
of simplicity and convenience of calculation. 
According then to the eighteen inches theory 
the Court of the Tabernacle would measuie 
from east to west one hundred and fifty feet ; 
from north to south seventy-five feet. The 



Arrangement. 39 

width was half the length, containing about 
three-eighths of an English acre. 

Sixty pillars standing upright in their sock- 
ets of brass formed the boundary of the Court. 
There were twenty on each side, north and 
south, and ten on each end east and west. 
The tops of the pillars were furnished with 
silver chapiters, or capitals, with their hooks 
also of silver, from which hung the linen 
curtains forming the wall or fence of the Court. 
There were also silver fillets, but these are not 
sufficiently explicit, so that we can only sur- 
mise at best that they were silver rods con- 
necting the pillars together at their capitals. 
These rods would give additional support to 
the linen curtains, that there be neither sagging 
nor trailing. 

I find no reason for adopting the theory 
generally accepted, that these linen curtains 
were of open net-work in order to give the 
worshipers opportunity of witnessing the 
ceremonies connected with Altar and Laver. 
I am inclined to think a more durable fabric 
was needed. The Gate of the Court was the 
proper point of observation for the pious 
Israelites, who served at the Tabernacle. Be- 
sides, the typical import excludes the idea of 



40 Tabernaci/s Types. 

net- work. The linen wall was surely God's 
expression of righteousness. "Holiness be- 
cometh thine house, O L,ord, forever. ' ' Sacred- 
ness, solemnity and reverence characterized 
every feature of this typical building. Not 
even spiritually can the eye discern what 
transpires within until by faith we stand be- 
fore the gate-way which is Christ. 

The gateway was at the eastern end of the 
Court, twenty cubits wide, allowing fifteen 
cubits of linen wall on either side of the gate, 
which completed the measurement across from 
north to south pillars. The gate itself was 
made of flue- twined linen heavily embroid- 
ered, with the living colors of blue, purple and 
scarlet. It was a barrier shutting out the 
unclean ; but an open way for all who sought 
reconciliation with God through the blood of 
sacrifice. "Enter into His gates with thanks- 
giving (with a thank offering), and into 
His Courts with praise : Give thanks unto 
Him, and bless His name." Ps. c. 4. 

From Court and Gate come the figures 
"walls of salvation and gates of praise. " In 
Solomon's Temple the gates of Zion were of 
brass ; in the New Jerusalem there will be 
gates of pearl. 



Arrangement. 41 

II. The Brazen Altar. Ex. xxvii : i-g. 

As with unshod feet and uncovered head we 
enter through the gateway our eyes first fall 
upon the Brazen Altar. It stands on its firm 
base facing the gate of Court. 

This piece of furniture was made of shittim, 
or acacia wood, covered with plates of brass. 
It was five cubits long, five cubits broad and 
three cubits high. There were horns on the 
four corners ; and a net-work of brass within 
the hollow enclosure, forming a foundation for 
the fire on which the sacrifices were laid. 
This was the grate of the altar. There were 
rings placed on its sides, through which staves 
were passed. Animals were constantly burned 
on this altar for sacrifice, and its fire was never 
suffered to go out. When the Israelites jour- 
neyed, the fire was probably placed in a fire- 
pan or preserved in some other way. A 
purple cloth was then spread on the top of the 
altar, on which the bowls, basins, flesh-hooks, 
shovels, and other utensils accompanying it, 
were placed. Over all was thrown a covering 
of badger's skins, and thus it was conveyed 
from place to place, the staves resting on the 
shoulders of men appointed for that purpose. 



42 Tabernacle Types. 

III. The Laver. Ex. xxx. 17-22. 

The material of which this vessel was formed 
was the gift of the noble army of holy women 
who voluntarily offered their brazen mirrors to 
the work of the Tabernacle. It stood between 
the Brazen Altar and door of the Tabernacle. 
The use of the Laver was very suggestive. It 
was the receptacle which held clean water for 
the purification of the priests, and therefore a 
constant visible symbol of spiritual purity. 
The priests washed thereat before ministering 
at the altar. Hence the purpose of the Psalm- 
ist, "I will wash my hands in innocency, so 
will I compass thine altars, O Lord of Hosts." 

The reader will bear in mind we are now 
rapidly glancing at the Tabernacle and its 
accompaniments ; hereafter we enter upon a 
more minute examination of their uses and 
typical import, 

IV. The sacred building. Ex. xxvi. 15-30 ; 
Ex. xxxvi. 20-24.. 

Further in the Court, beyond the Laver, stood 
the sacred edifice, occupying its western end. 
It was a building of wood ; its walls made of 
upright boards, with mortised ends falling into 
sockets of silver. These sockets were em- 
bedded in the desert sand and formed the 



Arrangement. 43 

foundation of the sacred house. Twenty 
boards formed the north wall, twenty boards 
formed the south wall and eight boards com- 
pleted the western end. The east side was 
un walled, leaving room for the door- way. All 
of the boards were overlaid wdth gold. They 
were held together by sets of bars running 
from end to end, thereby giving unity and 
compactness to the whole. Five pillars guarded 
the east end, standing erect on sockets of brass, 
from the top of which hung a beautiful curtain 
of fine linen, similar to the gate-curtain, richly 
embroidered with the strong colors of blue, 
purple and scarlet. 

The length of the Tabernacle was thirty 
cubits, or forty-five feet. Its width is not easily 
ascertained, as we are not informed how the 
corner boards were adjusted. It is, however, 
generally admitted that the Tabernacle build- 
ing was ten cubits, or fifteen feet wdde. 

The structure was divided within by a veil 
suspended from the tops of pillars, the first 
room being twice larger than the second. The 
outside room was the " Holy Place," measur- 
ing twenty cubits by ten ; the inside room was 
the " Holiest of All," or the "Most Holy 
Place, ' ' and was ten cubits each way. 



44 Tabernacle Types. 

The first room contained the Golden Lamp- 
stand, the Table of Shew-bread and the Altar 
of Incense. The second room held the sacred 
Ark, with its Mercy-seat and Cherubim. Be- 
tween these golden representations on the 
Mercy-seat, abode the Shekinah light, visible 
symbol of the very God for whose honor and 
majesty the Tabernacle was erected. 

The ceiling and roof of the holy house were 
formed of curtains and coverings. Those 
within were rich and beautiful ; those without 
strong and durable. 

We have now seen within the Court, (i) 
The Brazen Altar of sacrifice, (2) The Brazen 
Leaver of purification, (3) The Sacred Building 
with its walls of gilded boards, and its cover- 
ings of cloth and skins, resting firmly on its 
solid foundation of silver. 

The Tabernacle suited a dispensation of 
suggestion and preparation. It was but a 
temporary building, and finally passed away 
with all that belonged to it. Even the more 
substantial and gorgeous Temple survived 
only as long as shadows and types were needed. 
A more enduring dispensation has arrived ; 
one that is essentially spiritual. But, alas, all 
who profess spiritual relationship to Christ are 



Arrangement. 45 

not spiritually minded. So therefore Judaism 
is dragged from its grave, and many of its 
legal ordinances revived. Grace is not under- 
stood. Ritualism appeals to the senses, and 
sensuous worship fascinates the carnal mind. 
This is the dispensation of the Spirit, not of 
legal ceremonies. Yet in process of time this 
age must also pass away and make room for a 
greater, when He who came at its beginning in 
lowly guise as Redeemer will at its close appear 
again as Restorer. For the Scriptures declare 
that He will make all things new, and the 
Tabernacle of God will be with men. 



VI. 



The Brazen Altar. 

WK are now prepared after a general sur- 
vey of the Tabernacle and its appoint- 
ments to examine in greater detail the 
important vessels connected therewith, the first 
being THE brazen altar. 

There were two Altars connected with the 
Tabernacle. Both were made of wood but 
covered with different metals. One was with- 
out the building in the Court, the other was 
within the building in the first room of entrance 
standing before the beautiful curtain, called 
The Veil. These Altars were closely connected, 
yet served different uses. Their characteristic 
names indicate their utility. The first was 
"The Altar of Sacrifice," the second "The 
Altar of Incense. ' ' The first was called The 
Altar by way of pre-eminence ; it was also 
called The Brazen Altar, for although made of 
wood, it was heavily covered with plates of 
copper called in our English translations 
"brass." It was also designated The Altar 
of Burnt Offering, because on it the sacrifices 
(46) 



The Brazen Altai?. 47 

were laid which were consumed by fire. The 
following particulars may now be considered. 

I. Its Position. 

On entering through the gate-way of the 
Court, the Great Altar faced the ministering 
priests. There it stood a massive strong article 
seven and a half feet square (five cubits), four 
and a half feet high (three cubits), with its 
sacred fire guarding the way into the holy 
building. The fire was ever burning there ; 
victims were newly slain by its sides ; blood 
was everywhere upon it and around it. De- 
vouring fire, and appeasing sacrifices were its 
constant exhibitions. If it guarded the way 
into the Holy Places where the Eternal Jehovah 
condescended to manifest Himself in splendid 
Shekinah, the Altar of Sacrifice also pointed 
out- that way and entitled every obedient 
Israelite to worship God with due reverence, 
and with assured acceptance. 

That Altar clearly typified the cross of Cal- 
vary; those offerings foretold and fore- 
shadowed the great and abiding atonement of 
Christ's death, who offered Himself without 
spot, unto God, the unblemished Lamb who 
taketh away thereby the sin of the world. 



48 Tabernacle; Types. 

The imperishable fact typified at the Altar 
before the Gate is the great fact around which 
revolve the ages, viz : ' ' Christ died for our 
sins. ' ' By His blood the obedient believer is 
entitled to approach the dwelling-place of God. 
Fire symbolizes the holiness of God revealed 
from heaven in wrath, against sin. To this 
dread wrath the sinner is exposed. He has 
sinned, and " the wages of sin is death." But 
lo ! Christ becomes man's substitute, and bears 
our sins upon His own body on the tree. He 
is "stricken, smitten of God and afflicted." 
The holy fire falls upon Him. His life was 
taken from the earth. " The life of the flesh 
is in the blood. ' ' His life was poured out, and 
His blood, the token, is seen by the eye of 
faith, as the only atonement for sin. There is 
therefore no other way of approach to God 
than by Jesus Christ. " No man cometh unto 
the Father but by Me." (John xiv. 6.) 
' ' There is none other name under heaven given 
among men, whereby we must be saved." 
(Acts iv. 12.) 

When King Uzziah dared approach the Gol- 
den Altar to burn incense thereon, he was 
severely punished for his presumption. He 
took the place of a worshiper, but passed by 



Thk Brazen Ai,tar. 49 

the Brazen Altar, the scene of death and blood. 
He assumed the role of priest, despised the 
atoning sacrifice, insulted the divine Majesty 
with unbecoming haste and received in himself 
the due reward of his unholy deed. 2 Chron. 
xxvi. 16-21. 

It is ever a solemn matter to despise God's 
revealed order. Believers are the only appointed 
priests. They are entitled to approach by way 
of the Altar to worship the Father. Having 
the spirit of sonship they are qualified to wor- 
ship Him in spirit and in truth. Uzziah rep- 
resents the natural man, who, presuming to 
take the place of a priest unto God, brings 
upon himself a swift and terrible judgment. 
Even in the type, God guards with jealous care 
His holy throne, and testifies to His own esti- 
mation of THK blood ! 

There were many sacrifices brought to the 
Altar, and minute directions are given concern- 
ing each of them. We cannot now examine in 
detail. Bach, and all, however, foreshadowed 
Christ. His sacrifice was many-sided. He 
became ' ' a sin-offering, ' ' as well as ' ' a sweet 
savour-offering. ' ' He suffered under the heavy 
pressure of God's wrath as the sin-bearer, and 
He gave infinite satisfaction to God as the 



50 Tabernacle Types. 

whole burnt-offering. By Him the believer is 
justified from all things ; in Him the believer 
is also presented acceptable in righteousness to 
God. These rich mines of precious Gospel 
teaching we shall explore more fully in the 
pursuit of our study. 

II. Form of the Altar. 

The altar was four square, its length and 
breadth being equal. It was parallel in all 
its sides with the arrangements of the tribes, 
which formed the encampment. Three of the 
tribes were encamped eastward, three encamped 
westward, three on the south side, and three 
en the north. One face of the altar would 
therefore look toward one quarter of the peo- 
ple, another face toward another quarter, and 
so on every side. I only remark that there is 
at least a very blessed truth suggested by the 
position of the altar in relation to all the 
people. 

The Gospel of the Son of God in its procla- 
mation, is not restricted to one class of sinners. 
The thrilling story of salvation through His 
blood, even the forgiveness of sins must be 
preached world-wide. I4ke the notes of the 
jubilee trumpet, its sound goes forth preach- 



The Brazen Ai/tar. 51 

ing deliverance to the captive, pardon to the 
criminal, and rest to the weary. A radiance 
of glory emanates from the cross, spreading all 
around, giving light to those who sit in dark- 
ness, and in the shadow of death, guiding 
their feet into the way of peace. That all do 
not see that light is, alas ! too true. And why ? 
"The god of this world hath blinded the 
minds of them that believe not, lest the light 
of the glorious Gospel of Christ, who is the 
image of God, should shine unto them." 2 
Cor. iv. 4. 

On the day of Pentecost the gospel of the 
altar was heard by the representatives of all 
nations. The great sin-offering was the sub- 
ject and substance of the Apostles' preaching. 
Christ was lifted up that all might see Him. 
His cross was lifted up that all might behold 
it. ' ' Parthians and Medes, and Blamites, and 
the dwellers in Mesopotamia, and in Judaea, 
and Cappadocia, in Pontus and Asia, Phrygia, 
and Pamphylia, in Egypt, and in the parts of 
Iyibya about Cyrene and strangers of Rome, 
Jews and Proselytes, Cretes and Arabians" 
heard in their own tongues "the wonderful 
works of God. ' ' Thus, through the crucified 
and risen Jesus, salvation was proclaimed to 



52 Tabernacle Types. 

all nations. Oh! that we too may both hear 
and receive this heaven-sent message. ' ' For 
God so loved the world that He gave His only 
begotten Son, that whosoever belie veth on Him 
should not perish but have everlasting life." 
(John iii. 16.) 

The sacrifice of Christ, meeting to the fullest 
extent all the just claims of God's holy law, is 
the foundation of man's salvation from sin and 
death. The benefits and blessings resulting 
therefrom are possessed by him that believeth. 
Thus we read in Rom. v. i: "Therefore 
being justified by faith we have peace with 
God through our Lord Jesus Christ. ' ' And in 
Rom. viii. i : "There is therefore now no 
condemnation to them which are in Christ 
Jesus." 

III. Relation of Altar to the Mercy Seat. 

The brazen altar was hollow, but on the 
inside, was a grating or net-work of brass 
upon which the fire was kindled, and on 
which the sacrifices were laid. It is very 
interesting to notice, that this grating was 
elevated to the exact height of the Mercy- 
seat, namely one cubit and a half, or three 
English feet. The Mercy-seat was placed 



The Brazen Altar. 53 

within the vail, and upon it the blood ol the 
sin-offering was sprinkled on the Day of 
Atonement. Here also the bright light called 
the Shekinah rested, the outward symbol of 
the Divine Presence. From this Mercy-throne 
Jehovah communed with the High Priest, and 
ministered mercy to the people. Is this a 
coincidence merely? Or was it not Divinely 
planned to teach the lesson that Mercy is co- 
ordinate with sacrifice ? That there can be no 
mercy ministered to us apart from sacrifice is 
taught throughout the Word of God. God's 
mercy is boundless as the sea, blessed be His 
name. It is far reaching as is East from 
West ; it is a height that knows no summit, 
a depth most profound. The sacrifice is infi- 
nite, and the vilest sinner approaching the 
Mercy-seat now shall obtain mercy. But 
what of those who scorn the "Blood The- 
ology" and reject it as unpalatable to the 
refinement and philosophy of this age? 
What a terrible delusion has fallen upon 
them ! The teaching of the Altar they 
reject. Christ's sacrifice for sin they deny. 
Arraigning the Word and Wisdom of God at 
the bar of intellectual pride, they condemn 
both, and evolve a plan of salvation out of 



54 Tabernacle Types. 

the conceit of their own perverted reason. 
But the superstructure which the}' raise 
tumbles into ruins before one word of Scrip- 
ture. The testimony of God is this : ' ' With- 
out shedding of blood there is no remission." 
(Heb. ix. 24.) Oh, reader, whatever reproach 
may be laid at your door by the advocates of a 
humanitarian creed through your faithfulness 
in exalting the vicarious Atonement of Christ, 
bear it gladly, since, through that Atonement 
alone your own salvation is eternally secured. 
L,et ' 'the Blood' ' be still your plea; seek to real- 
ize more fully its sheltering, cleansing efficacy, 
and joyfully cling with greater tenacity to 
these fundamental doctrines of the Christian 
faith. 

IV. The Altar an Instrument of Power. 

The ministry of Christ's sacrifice is further 
symbolized by the horns of the Altar, A horn 
in Scripture represents power, strength, dig- 
nity. There were four horns, one at each cor- 
ner of the altar, and to these horns victims 
were bound when brought for sacrifice. Hence 
the allusion in Ps. cxviii. 27: ' 'Bind the sacrifice 
with cords, even unto the horns of the Altar." 
Transgressors were wont to flee to the 



The Brazen Altar. 55 

Altar, taking hold of its horns for pro- 
tection. It did not always however pro- 
tect those who fled to it for safety. 

Adonijah fled there from the wrath of Solo- 
mon, and according to the understood law re- 
ceived its protection. 'And Adonijah feared 
because of Solomon, and arose, and went, and 
caught hold on the horns of the altar. ' ' 1 
Kings, i. 50, 

This had the desired effect, and Adonijah 
received the King's pardon. It was different 
however with Joab. 

"And Joab fled unto the Tabernacle of the 
L,ord, and caught hold on the horns of the 
altar. And it was told King Solomon that 
Joab was fled unto the Tabernacle of the 
Lord ; and behold he is by the altar. Then 
Solomon sent Benaiah the son of Jehoiada 
saying, Go, fall upon him . . So Benaiah 
the son of Jehoiada went up, and fell upon 
him and slew him : and he was buried in his 
own house in the wilderness. ' ' 1 Kings, ii. 
28-34. 

The altar at this time afforded no protection, 
and we are led by contrast, to exult in the 
superior excellency and protecting power of 
the cross of our Lord Jesus Christ, which as a 



56 Tabernaci/eo Types. 

refuge never fails. To that cross the sinner is 
invited to flee for safety. He lays hold upon 
it by faith. Its strength and power avail for 
him. There he is safe from the avenger of 
blood. There he beholds the sheathed sword, 
and reads his eternal pardon in the glittering 
types of Omnipotent love. He hears the voice 
from Mercy's throne, "Thy sins and thine 
iniquities I will remember no more." 

V. The Altar Accessible. 

The altar was placed on the ground. It had 
no prepared flooring. No steps were to be 
added, although it is probable that a sloping 
ascent was made which gave the priests an 
elevation needful to accomplish with ease the 
services which it embraced. It is very sugges- 
tive that there was no climbing of steps to 
reach the place of sacrifice. ' ' Neither shalt 
thou go up by steps to mine altar that thy 
nakedness be not discovered thereon." Kx. 
xx. 26. Probably we have here set forth the 
fact that the sinner cannot attempt to reach 
the cross by human righteousness without ex- 
posing himself, in his natural vileness, to the 
righteous judgment of God. Moreover his 
climbing is of no avail. ' ' Not by works of 



The Brazen Altar. 57 

righteousness "which we have done, but accord- 
ing to His mercy He saved us." Titus iii. 5. 

The dinmisions of the altar show how much 
larger it was than any other vessel connected 
with the Tabernacle. It was the pivotal vessel 
upon which the whole ceremonial worship of 
Israel balanced. Pardon, cleansing, worship, 
ministry, and all other parts of priestly privi- 
lege and national blessing were closely con- 
nected with, and dependent upon it. To this 
vessel were brought the daily lambs. Each 
morning and evening they were offered for the 
sins of the entire people. 

" Now this is that which thou shalt offer 
upon the altar ; two lambs of the first }'ear, 
day by day continually. The one lamb thou 
shalt offer in the morning ; and the other lamb 
thou shalt offer at even." Ex. xxix. 38, 39. 

These lambs comprised the continual burnt 
offering ever ascending for Israel's acceptance. 
In like manner the perpetuity of Christ's sacri- 
fice in all its intrinsic value is remembered by 
God, and its eternal fragrance ascends to Him 
evermore on our behalf. 



VII. 
Brazen Altar and Vessels. 

THE Gospel of the Brazen Altar is of para- 
mount importance. It is related to the 
whole rangeof Christian truth, norcan the 
truth be known apart from the vicarious atone- 
ment of Jesus Christ : His actual substitution 
of Himself for the sinner, to bear the penalty 
of sin in His own body on the cross, made sin 
for us, that we might become righteous in 
Him. There were utensils connected with 
the great Altar for their special uses. "And 
thou shalt make his pans to receive his ashes, 
and his shovels, and his basins, and his 
flesh-hooks, and his fire-pans ; all the ves- 
sels thereof shalt thou make of brass." (Ex. 
xxvii. 3.) 

The necessary vessels were five in number. 

I. The Pans. 

These were employed in receiving the ashes 

of the burnt- offering and in removing them to 

their appointed place. (Lev. vi. 10-11.) The 

ashes were a testimony to the thoroughness of 

(58) 



Brazen Altar and Vessels. 59 

the work done by the fire in having wholly 
consumed the offering. It also signified the 
acceptance of the offering on behalf of the 
offerer, and was to him the evidence, or token, 
of his pardon and acceptance before Jehovah. 
A very striking allusion is made to the re- 
duction of the sacrifice to ashes by the inspired 
Psalmist. " The Lord hear thee in the day of 
trouble; the name of the God of Jacob defend 
thee. Send thee help from the Sanctuary and 
strengthen thee out of Zion. Remember all 
thy offerings, and accept thy burnt sacrifices." 
The word ' ' accept ' ' reads in the margin 
1 ' turn to ashes. ' ' The plea of the Psalmist 
therefore, is ' ' The L,ord turn to ashes thy burnt 
sacrifice." In view of this ceremonial act, 
what a depth of meaning lies in the Redeem- 
er' s triumphant shout, " It is finished. " The 
sacrifice was verily consumed till nothing but 
the ashes was left. Pathetically does quaint 
Charles Quarles exclaim : 

1 ' Oh, groundless deeps, oh ! love beyond degree, 
The Offended dies to set the Offender free." 

II. The) Shovki<s. 

We have no special particulars given us re- 
garding the use of the shovels. We assume 



6o Tabernacle Types. 

however, they were employed about the fire, 
collecting the broken embers, filling the censers 
with burning coals from off the altar when the 
fire was needed for the Golden Altar of incense 
in the Holy Place. They were essential to the 
Brazen Altar, and suggest the thought that 
any minute particular connected with the 
atonement of our I^ord cannot be dismissed 
as ' ' non-essential. ' ' When the Holy Spirit in- 
troduces new expressions in the Divine Word 
they should be carefully and prayerfully 
examined. For as every Scripture is God- 
breathed, so every vessel serves its purpose, 
having in addition its typical signification. 

III. Thb Basins. 

These utensils were used to receive the blood 
and to convey it to each place of sprinkling. 
"And Moses took half of the blood and put 
it in basins. ' ' Ex. xxiv. 6 . Almost all things 
ceremonial were purified with ceremonial blood, 
the basins would therefore be put into frequent 
requisition. We read " Moses took the blood 
of the calves and the goats, with water and 
scarlet wool and hyssop, and sprinkled both the 
book itself and all the people. ' ' * * * More- 
over the tabernacle and all the vessels of the 



Brazen Altar and Vessels. 6i 

ministry he sprinkled in like manner with 
blood." Heb. ix. 19-22. 

The blood sprinkled in this profuse manner 
not only indicated that defilement was general 
through man's defiling touch, but that full 
atonement had been made whereby all that was 
unclean should be purified. Keeping in mind 
the foundation meaning of atonement, namely, 
that of covering, we can readily perceive this 
use of the blood, with its attendant results. 
" Blessed is he whose transgression is forgiven, 
whose sin is covered." Through the atoning 
blood of Christ our sins and iniquities are 
blotted out so that they shall not come into 
judgment any more. 

IV. The: Ei,esh- Hooks. 

These were employed to arrange the pieces 
of sacrifice on the fire of the altar. The use 
of this instrument was grossly perverted by the 
wicked sons of old Eli. "And the priest's 
custom with the people was, that when any 
man offered sacrifice, the priest's servant came 
while the flesh was in seething, with a flesh- 
hook of three teeth in his hand, and he struck 
it into the pan, or kettle, or caldron, or pot ; 
all that the flesh-hook brought up the priest 



62 Tabernacle; Types. 

took for himself.' ' i Sam. ii. 13-14. The 
flesh-hook, divinely appointed for its special 
use in adjusting the sacrifice to the fire, till all 
was consumed, was used to minister to the 
fleshly appetites of the carnal priests. What 
a proof of the charge that they were ' ' sons of 
Belial.' ' How daringly presumptuous for any 
professing minister of Christ to pervert the 
office into a means of gain for himself. 
The sin of "simony" is not confined to those 
who sell ' ' livings, ' ' and we fear there are many 
who make a gain of Godliness. Are there not 
those among us who claim priestly relationship 
with God and membership in the Church who 
use their religious standing for selfish purposes ? 
Obtruding themselves into the so-called min- 
istry of the Church, they turn the grace of God 
into channels for personal preferment. But 
judgment overtakes them in the end. Eli's 
wicked sons did not escape. 

V. Thk Firk-Pans. 

These vessels were the ' 'censers ' ' connected 
both with the Altar of Sacrifice and the Altar 
of Incense. They thus formed a link between 
the two Altars, carrying the fire which had 
consumed the sacrifice from the Brazen Altar 



Brazen Ai/tar and Vessels. 63 

to set free the ingredients which composed the 
incense on the Golden Altar. They were also 
doubtless used to preserve the sacred fire when 
marching from one place of encampment to the 
other, for that fire was never suffered to go out. 
The holiness of God was symbolized by that 
fire, while the grace of God was exemplified 
in the sacrifice. Both fire and blood were 
essential throughout every dispensation where 
true worship was given to Jehovah, Patriarchal 
or Jewish. The Gospel in this age reveals the 
holiness of God with its righteous demands, 
as also the grace of God, with its abundant 
provisions. The Gospel proclaims the advent 
of Grace and Truth through Jesus Christ, 
while beneath the shadow of His cross ' ' Mercy 
and Truth have met together, Righteousness 
and Peace have kissed each other. ' ' In Christ 
all the attributes of God sweetly harmonize, 
and in Him also the believer obtains ' ' right- 
eousness, sanctification and redemption. ' ' Iyike 
the useful censers, He connects both Sacrifice 
and Incense, for He Himself is both an offering 
for sin, and a sweet savor unto God. 



VIII. 
The Laver. 

THE leaver had a peculiarity of its own. 
It was different from the other vessels in 
this respect that it had no specified form 
or measurement. This designed omission gives 
additional interest to the study. The spiritual 
teaching suggested by the omission will be con- 
sidered later on. 

i. Design of the laver. 

Its purpose is clearly announced. "For 
Aaron and his sons shall wash their hands and 
their feet thereat." Ex. xxx. 19. Purity was 
an essential requirement demanded of Israel's 
priests. Ceremonial defilement must be imme- 
diately removed. The ministering priests 
walked with unshod feet from altar to taber- 
nacle. Their hands prepared the sacrifices. 
They slew and skinned and dissected. Before 
and after every offering they must wash. 
Hands and feet were therefore often immersed 
in the waters of the laver. Negligence of this 
ceremonial received merited punishment. 
Death was the penalty. Ex. xxx. 20. 
(64) 



The Laver. 65 

2. Manufacture of the laver. 

Pious women provided the material. " And 
he made the laver of brass and the foot of it 
of brass, of the looking-glasses of the women 
assembled at the door of the congregation." 
Kx. xxxviii. 8. The mirrors brought from 
Egypt were of highly polished copper. Their 
power of reflection was great. They were 
needed, and employed not necessarily for self- 
admiration. The mirror has its legitimate use. 
It was therefore an act of self-denial to part 
with it. These godly women were possessed 
of lofty motives. They responded to Moses' 
appeal for material wherewith to build a house 
for Jehovah. They were an elect company- 
The Revised Version reads, "the serving 
women which served." Certain ones assem- 
bled before the tent of Moses to minister. 
Their consecration reminds us of that other 
company of select ladies who attached them- 
selves to Jesus and ministered to Him of their 
substance. A true test of piety is not giving 
much, but giving all. That impoverishment 
of self which enriches the Master is the true 
standard of giving. And He is our example 
in this respect also. 2 Cor. viii. 9. 

The laver fashioned out of mirrors was an 



66 Tabernacle Types. 

important vessel in the court. No priest would 
dare slight it. By the application of its waters 
he was made clean. This gift of devoted 
women suggests the fact that to Christian 
women is committed a sacred trust. Where 
Christ abides in woman's heart, by her minis- 
try of self-abnegation she can make her sur- 
roundings pure and sweet. She need not step 
beyond her divinely bounded province to serve 
her generation. The serving women could 
not reform the Canaanites, but they could suc- 
ceed in making provision for priestly purity. 
And priestly purity secured the presence of 
God. No attempts at improving morals could 
compensate for loss of His power. An absent 
God meant a depraved people. Washing the 
shell does not arrest decay in the egg. The 
ministry of shallow reform has ever ended in 
folly. Nevertheless misguided women will 
waste their energies in the impossible task of 
washing the Ethiopian white. Results rise no 
higher than their source. Political contention 
does not minister to priestly consecration. If 
the forces of heart and brain misspent on a 
Canaanite world were yielded to God in spirit- 
ual work, what precious fruitage would have 
appeared. Of Mary's lofty service to Jesus 



The Laver. 67 

He approved and graciously commended. 
Mark xiv. 9. Her memorial will outlast the 
hills. In the day when individual work is 
tested that service which is rendered for the 
glory of the Master will abide and win rewards, 
while the rubbish heap of works prompted 
by temporary fame or world-mending policy 
will be reduced to ashes. Then will appear 
infinitesimally small the scornful flings of 
the progressive woman at the teaching and 
principles of God's Word ; that Word so madly 
opposed in these days of moral hysteria. 

3. The laver s symbolical meaning. 

The laver stood between the court gate and 
tabernacle door. It was closely related to the 
altar of sacrifice. The altar was identified 
with blood, the laver with water. One was 
for expiation, the other for purification. Both 
were essential to a complete ceremonial ritual. 

It had no recorded measurements. This 
characteristic, in addition to its use, indicates 
its typical meaning. It foreshadowed the 
Holy Spirit of Christ in an important feature 
of His ministry. It was said by our I^ord's 
forerunner that the Father giveth not the 
Spirit by measure unto Him. John iii. 35. But 



68 Tabernacle Types. 

the words ' ' unto Him ' ' are not in the text. 
The Revised Version properly omits them. 
Here then is a great fact stated, namely, the 
Holy Spirit is God's immeasurable gift. The 
infinite Spirit given to Christ is an unmeasured 
personality. Thus also is He given to be- 
lievers. All other vessels of the tabernacle 
had form and size. They specially typified the 
Son of God in flesh. Jesus had human form ; 
was seen, heard, handled. Outlined in veri- 
table body the great and gracious L,ord 
stood before men. But that other Comforter, 
though as real in personal being, is without 
visible tangibility. He hath not flesh and 
blood though He dwelleth therein. For the 
believer's body is His temple, and His 
presence is known by manifestations. John 
iii. 8. 

Again, the use of the laver would favor this 
application of the typical vessel. Its water 
was for purification. The laver held the water. 
It received it ; possessed it ; gave it ; was 
therefore identified with it. Preparation for 
priestly worship resulted from the constant 
application of water to hands and feet. 
Several Scripture texts disclose the meaning 
of this symbolical water. ' ' Christ loved the 



The Laver. 69 

Church and gave Himself for it, that He might 
sanctify and cleanse it with the washing of 
water by the Word." Eph. v. 25, 26. "Now 
are ye clean through the Word which I 
have spoken unto you." John xv. 3. The 
Christian believer who becomes a priest unto 
God from the moment he first reaches the altar, 
and by faith accepts Christ's atoning death as 
the ground of his justification, is yet in a 
world of defilement. He needs therefore con- 
stant preparation of heart to qualify him for 
acceptable worship. In order to meet this 
need of his life the Word of cleansing is given. 
The Holy Spirit ministering that Word in 
power to the inner man moulds the judgment, 
purifies thought, displaces lust, imparts motive. 
Holiness is promoted by the Word. We are 
sanctified by it. It rebukes self-complaisance 
and exposes the folly of self-perfection. The 
Word is a discerner of the thoughts and in- 
tents of the heart ; it is that light which makes 
manifest. To deny our need of cleansing is 
equivalent to shutting out the sun. The Word 
is that living stream which having entrance 
purifieth the soul. The Blood cleanseth, the 
Word cleanseth, the Spirit cleanseth, and 
these three agree in one. 



70 Tabernacle Types. 

Allusions are made to the laver of purifica- 
tion and preparation in the words, ' ' Who shall 
ascend unto the hill of the Lord ? or who shall 
stand in His holy place ? He that hath clean 
hands, and a pure heart." Ps. xxiv. 3, 4. 
And yet again, ' ' I will wash my hands in 
innocency ; so will I compass thine altar, O 
Lord." Ps. xxvi. 6. 

The laver in Solomon's Temple was called a 
sea. 2 Chron. iv. 2. Its dimensions were ten 
cubits from brim to brim, upheld by oxen cast 
for its base. The victorious redeemed are seen 
in heaven standing on a sea of glass. Rev. xv. 
2. They no longer wash therein but are ever 
reminded of the source of their purity. They 
stand on the sea and sing of the Lamb. Altar 
and laver never forgotten. The altar bears 
witness, ( 'Without shedding of blood there is no 
remission of sins.' ' The laver testifies, "Without 
holiness no man shall see the Lord." In other 
words, the work of Christ is for justification, 
and the ministry of the Spirit for sanctification. 
"The laver stands. If earth defiled, 

Go, wash thy hands, thy feet ; 
And simply as a pardoned child, 

Approach the mercy-seat ; 
Within the veil thy censer bring, 
And burn sweet incense to the King." 



IX. 

Holy and Most Holy. 

THE first house built for the worship of 
Jehovah consisted of two rooms called 
respectively the Holy Place and the 
Most Holy. The building was not so beauti- 
ful in outward appearance as in interior fur- 
nishing. Within, the brilliancy of the gold, 
the brightness of the light, the beauty of the 
curtains, and the fragrance of the incense, must 
have excited admiration and reverence. So 
our IyOrd Christ exhibited no outward glory to 
those who had eyes only for the visible and 
material. The men of His day saw not The 
Wonderful, as yet, unrevealed to the world. 
Their lack of appreciation was no disappoint- 
ment to Him, for He knew what had been 
written of Him whose visage was marred and 
whose form was uncomely. Not that Jesus 
was personally unlovely, but that in His 
great humiliation He became the Man of Sor- 
rows. Yet, even then, there were those who 
had clearness of vision to whom He had become 
altogether lovely. 

(7i) 



72 Tabernacle Types. 

The inner walls of the Tabernacle made of 
wood were covered with gold, thereby fore- 
showing the incorruptible nature of His hu- 
manity in close relation to the splendors of His 
divinity. And herein is that saying true, 
1 ' We beheld His glory — glory as of the Only- 
begotten. ' ' John i. 14. Occasionally that glory 
shone out with brightness above the sun, as 
when the disciples saw Him on the holy mount 
and heard the divine ratification of His super- 
natural Sonship. There can be but two 
answers to the question, Whose Son is HE? 
The answer given still divides the world. In 
view of Judgment impending the question is 
most pertinent, What think you of Christ ? 

The Tabernacle was the dwelling place of 
God. All who sought His face approached 
Him there through sacrifice. Herein again is 
Christ foreseen, in whom " dwelleth all the ful- 
ness of the Godhead bodily." God is in 
Christ, and all who come to God must come 
through Him. Hear His own imperishable 
utterance, " No man cometh to the Father but 
by Me." Those then who acknowledge the 
Fatherhood of God while yet repudiating 
Christ, the medium through whom alone 
Fatherhood can be known, are sadly ignorant 



Holy and Most Holy. 73 

of the teaching of Old Testament types and of 
the New Testament gospel. It is a serious 
matter to array oneself against the divine 
Teacher and assume responsibility in denying 
the testimony of the Holy Spirit. Jehovah 
dwelt within curtains in visible symbol. The 
reality of His presence and glory is in the per- 
son of His Son, "the true Tabernacle which 
the Lord pitched and not man. ' ' 

In imagination let us now stand within the 
Holy Place. At the east and west sides are 
two beautiful curtains, the door and vail. 
Through the gate-curtain, when drawn aside, 
there was access to the court ; through the 
door, into the first room ; through the vail, into 
the innermost chamber. Bach one of these 
represented Christ. John x. 9; Heb. x. 20; 
John xiv. 6. 

We now turn our eyes northward and south- 
ward. The golden boards form the back- 
ground of Lamp-stand and Shew-bread table. 
The Altar of incense, westward, stands before 
the gorgeous vail. Beneath is the desert sand, 
the floor of the sacred building. Overhead 
stretches the woven ceiling of fine linen, re- 
splendent in colors of blue, purple and scarlet, 
while figures of cherubim with outstretched 



74 Tabernacle Types. 

wings impart additional sanctity and solemn 
beauty. The mellow light of the lamp-stand 
falling upon each vessel and curtain made the 
Holy Place a room of unearthly splendor cal- 
culated to incite a spirit of reverential worship. 
Shall we now step inside the vail ? Within 
this sacred place made peculiarly solemn by 
the symbolic Presence of the glorious Lord, 
no foot of man could tread save only on the 
day of Atonement. Alone the High priest 
entered there. Half the size of the first room, 
or ten cubits square, it was not an imposing 
chamber in dimensions, but no apartment of 
kingly palace or princely mansion ever erected 
by hands of man, could compare with this little 
four-square room for importance and historic 
interest. Connected with eternal things, it 
had its message and mission for all time. 
Gilded boards formed three of its sides with 
richly embroided vail its fourth. Above, the 
decorated ceiling ; beneath, the solid earth. 
No light of sun or moon illumined this cham- 
ber, nor ray from golden lamp-stand pene- 
trated through the vail, yet a light of unclouded 
brightness filled its sacred precincts. Within 
the walls of this terrestrial sanctuary there 
shone a celestial light. Heaven and earth 



Holy and Most Hoi,y. 75 

were therein conjoined. For not the light of 
nature, genius, or art, made luminous the 
Most H0I} 7 . The dazzling Shekinah which 
flamed at Eden found there its temporary rest- 
ing-place. Symbol and manifestation of the 
divine Presence, the light between the Cheru- 
bim proclaimed that God is Brightness and in 
Him is no darkness at all. 

A peculiar sacredness attaches to the Most 
Holy because of its typical character. It 
represented the heaven of heavens, the blessed 
place where dwelleth the only true God. Heb. 
ix. 24. Into this more glorious sanctuary we 
enter now in spirit, even as we shall come there 
eventually when removed to that home upon 
which no shadows fall. Heb. x. 19. 

Observe, from the gate without to the inner 
chamber there is progress . Strikingly does this 
advancement represent the onward movement 
of the christian life, from the starting-point of 
pardon to the goal of completest saintship. 
At the altar of sacrifice sin is judged and put 
away ; at the laver purification is effected ; 
the Holy Place provides food and light ; while 
the Holiest of All reveals the glory of the 
enthroned King to whom the worshiper has 
freedom of access. This divine program is 



76 Tabernacle Types. 

clearly marked in the supplication, "O send 
out thy light and thy truth, let them lead me ; 
let them bring me unto thy holy hill, and to 
thy tabernacles. Then will I go* to the altar 
of God, unto God my exceeding joy. ' ' Ps. xliii. 
3, 4. The light of the cloud led to the Taber- 
nacle whose open gateway gave access to the 
altar. The altar upheld the sacrifice which 
gave right of approach to the Most Holy. 
Hence the order, " I will go unto the altar," 
thereafter "unto God my exceeding joy." 
This is the gospel of symbol fitting into the gos- 
pel of actuality. Those who know their sins 
forgiven are little children, but fathers know 
Him who is from the beginning. The chris- 
tian comes out from the world into the assembly 
of the Firstborn. He knows his sin merits 
death, but he sees that deserved sentence exe- 
cuted upon an innocent victim. Guilt is there- 
by removed. He then advances in divine 
knowledge. Laver truth shows him the defile- 
ment of sin washed away. Further on he finds 
bread for his soul and light for his understand- 
ing. Bread strengthens him ; oils makes his 
face to shine . and worship like the fragrant 
incense ascends from his heart. Still beyond 
he stands before his Father enveloped in 



Holy and Most Holy. 77 

the glory of the Son in whom He is made 
an object of divine favor. Thus the christian 
life has its stages. Its pathway becomes 
brighter. Every point reached has its peculiar 
enjoyment. An altar of wood, a laver of brass, 
a mercy seat of gold. The world's progress 
is deterioration. Its kingdoms show the down- 
grade from gold to silver ; silver to brass ; 
brass to iron and clay. How immature in 
christian experience is he who reaches the 
laver, receives a second blessing and there 
abides, while a third, a fourth, a fifth, a sixth, 
a seventh, await him. Blessed indeed is he 
whose life is modeled after the Tabernacle and 
moulded by the doctrines into which we have 
been delivered. But the place of richest grace 
is the Mercy-throne. There are depths and 
heights and sublimities of experiences now, 
but the condition of sinlessness is unknown 
till we reach the heavenly sanctuary and enter 
upon the joys of that ' ( far more exceeding and 
eternal weight of glory. ' ' 



X. 

Table of Shew bread. 

IN the Holy Place were three vessels con- 
nected with the ritual of the sanctuary. 
Skilled workmen were chosen whom the 
Spirit of God made wise for the construction 
of every piece of sacred furniture. Bezaleel 
and Aholiab were masters of art, for the Holy 
Spirit taught them and their fellow-craftsmen 
how to execute. Ex. xxxi. 1-6. Thus the 
Tabernacle was designed and superintended by 
Jehovah. He graciously called Israel into His 
fellowship. He received their offerings and 
qualified their artisans. And this divine- 
human fellowship is shown forth in symbol by 
the uses of the vessels under consideration. 

I. The Shew-bread Tabee. 

The directions given to Moses for the con- 
struction of the Table are found in Exodus 
xxv. 23-30. The altar of Incense was placed 
at the western end of the room adjacent to the 
vail which divided between the Holy and Most 
Holy, facing the east. At its right or southern 
side stood the golden lamp-stand facing the 
(78) 



Table oe Shew-bread. 79 

Table on the north side and pouring upon it 
the full mellow light from its seven bowls of oil. 

The Shew-bread Table was made of acacia 
wood and covered with plates of gold. A 
crown or rim of gold was placed on its edge 
around its four sides, acting as a guard to pro- 
tect the materials placed upon it. The border 
beneath the crown would give the Table com- 
pactness and durability, besides imparting to 
it a more imposing appearance. Rings were 
placed on the four legs through which staves 
passed ; the staves projecting beyond each end 
of the Table. By the use of these staves the 
L,evites carried the Table. Golden vessels 
were made for its service, including dishes, 
spoons, bowls, and covers. Bach article had 
its distinctive use, containing frankincense, 
salt, and wine, which were connected with the 
twelve loaves of unleavened bread. 

The Table, with all of its appliances, was 
called a pwe table, not only because of its 
material of pure gold, but that also it was con- 
secrated to a noble and holy purpose. It was 
two cubits in length, one cubit wide and a 
cubit and a half high. 

A Table suggests supply. It is the symbol 
of food. It is the place of fellowship. Around 



80 Tabernacle Types. 

the table gather the family, parents and chil- 
dren, in union and communion, giving oppor- 
tunity for mutual intercourse. 

II. A Glance at Other Tables. 

God has provided many tables to meet the 
physical and spiritual need of His people. 

1. His table of providence. 

Having created life, the creator has made 
provision for its sustenance. Both to man and 
beast He hath appointed their portion. The 
herb of the field and fruit of the tree He or- 
dained for meat. Gen. i. 29, 30. This provi- 
dential care over His creatures has been 
recognized by the devout in all ages. The 
roaring lion and the humming bee, the great 
fishes and minute insects, are alike His 
beneficiaries. He openeth His hand "and 
satisfieth the desire of every living thing." 
Ps. cxlv. 16. So also His people are kept in 
continual remembrance. Jesus counseled His 
disciples to take no thought for meat or cloth- 
ing. He who fed ravens and clothed lilies 
would not forget. Luke xii. 22-31. 

2. His table of salvation. 

Provision made for the hungry soul is set 



Table oe Shew-bread. 8i 

forth in parable. Jesus described the marriage 
feast from which some turned away. But 
others, whose poverty was their plea, accepted 
the bounty. They were made partakers of the 
banquet. Matt. xxii. 1-16. In like manner 
the hungry sinner is fed. For the prodigal 
who starves by the swine -trough there is bread 
in the Father's house. For such the fatted calf 
is prepared. Blessed are they that hunger, for 
they are invited to the feast. 

j. His table for nourishing spiritual life. 

The sinner who accepts Christ as Saviour 
and Lord is made a partaker of spiritual life. 
That life is not a principle nor a program. It 
is a nature; the divine nature. 2 Pet. i. 4. And 
as life it requires sustenance . The young chris- 
tian and the maturer christian — the babe and 
the full grown man — have their portion ap- 
pointed them. 1 Pet. ii. 1, 2; Heb. iv. 12. 
For the sheep the great Shepherd provideth a 
supply. He spreads a table in the wilderness 
in the presence of vanquished enemies. Ps. 
xxiii. 5. They feast as conquerors. 

4.. His table of memorial. 
This is a long table stretching from the Holy 
Spirit's advent at Pentecost to the church's 



82 Tabernacle Types. 

rapture at the Parousia. It is broad as the 
globe. Believers in every land surround it. 
Bread and wine are the emblems of our Lord's 
body and blood. At the Table He is the ob- 
ject of our worship, the subject of our thoughts, 
and the food of our souls. It is a table of 
fellowship. There the saints and their Lord 
commune and there fellow- believers embrace 
in fellowship. It is a table of thanksgiving 
where redeemed sinners give thanks to God 
for the gift of His Son. It is a table of testi- 
mony. There we bear witness to the sacrificial 
death of our Lord Christ through which sin is 
forever put away. It is a table of expectation. 
We commemorate and we anticipate. For He 
who died and rose again is coming to consum< 
mate the salvation of His people. The table 
had its beginning; it will also have its ending. 
And the ordinance loses its full significance if 
not connected with this blessed hope. "As 
often as ye eat this bread and drink this cup 
ye do shew the Lord's death Tiu, He come.''* 

III. The Twelve Loaves. 

The shew-bread was made of "fine flour." 
This meant possibly that it was made of the 
finest wheat. The best wood, the costliest 



Table of Shew-bread, 83 

minerals, the richest fabrics, were employed in 
the construction of the Tabernacle. Nor was 
there any physical blemish in the animals sacri- 
ficed. And thus was symbolized the spiritual- 
ity of worship, which, in this dispensation, is 
independent of art. Heart worship is alone 
acceptable. They who worship God "must 
worship Him in spirit and in truth." John iv. 
24. God requires the best, and the best we 
can give, is the whole-hearted surrender of our 
entire being; our whole spirit and soul and 
body. 1 Thess. v. 23. 

The loaves were twelve in number, corres- 
ponding to the twelve tribes, as the stones on 
the priest's breastplate. This symbolic repre- 
sentation was interwoven with the religious life 
of the nation. When they had crossed the 
Jordan, Joshua bade twelve men to take twelve 
stones from the bed of Jordan and erect them 
at Gilgal, as a memorial of Israel coming over 
to the place of their possession on dry land. 
Twelve rough stones at Gilgal, twelve precious 
stones on the breastplate, twelve loaves of bread 
on the table, were memorials of experiences 
and relationships of Jehovah's covenant people. 

The shew-bread on the table might have been 
translated "presence-bread" or "face-bread." 



84 Tabernacle Types. 

It was also called the "continual bread." 
Numb. iv. 7. The use of the bread, for Jeho- 
vah, and for the priests, would warrant the 
name of communion bread. Lev. xxiv. 9. 
The marvelous fact that Jehovah condescended 
to receive into fellowship with Himself, the 
people of his choice, is mirrored in every fea- 
ture of Tabernacle ritual. They were always 
before Him, on the priestly mitre, breastplate, 
and shoulder-stones, and on the shew-bread 
table. And surely this Old Testament sym- 
bolism finds its prophetic complement in New 
Testament fact, for by its revelation believers 
are said to be presented faultless in the pres- 
ence of His glory, unreprovable, unrebukable, 
in His sight. Col. L 22. 

The shew-bread pictures forth the equality of 
all believers in acceptance. Our reception in 
Christ, and our representation by Him, before 
the Father, admits of no degrees. The twelve 
loaves stood for all the tribes. On that Table, 
the tribe of Benjamin the lesser, was co-equal 
with Manasseh, and the tribe of Reuben, of 
ignoble parentage, stood in the same grace as 
Judah. In tribal standing the people were 
equally the same in covenant relations. They 
were the same in ?iearness to God as repre- 



Tabi/e of Shew-bread. 85 

sented in the loaves. They were the same also 
in continual acceptance. The same salt for sea- 
soning, the same wine for drink-offering, the 
same frankincense for sweet savor for all the 
loaves. 

An undimmed vision of the Christian's per- 
fect righteousness in Christ is essential for 
power to walk worthy of this high calling. 
Gratitude for such highly exalted privileges 
will tend to profound humility through a deep 
and abiding sense of utter personal unworthi- 
ness. In self, ruined, condemned, abased : In 
Christ, restored, justified, exalted. Therefore 
Christ is All. 1 Cor. i. 30. 

The twelve loaves were to be a memorial, an 
offering and food. Lev. xxiv. 7-9. Doubtless 
they were also typical. Bread corn is bruised. 
Isa. xxviii. 28. It is also baked. The pro- 
cesses through which the grain passes, grind- 
ing in the mill, worked into dough, baked in 
hot ovens, suggest the experiences of our Lord 
in becoming for us the Bread of Life. His 
blood shelters; His flesh nourishes. 

Again, the loaves were unleavened. Leaven, 
or yeast, is a corrupt and corrupting element. 
It symbolizes evil. Matt. xvi. 12; Mark viii. 
15; 1 Cor. v. 6-8. The nature of Jesus was 



86 Tabernacle Types. 

essentially pure. He took that nature out of 
the domain of death uncontaminated. His 
holy flesh is our food. 

None but priests must eat the shew-bread. 
Every Sabbath fresh loaves were placed upon 
the Table, while in the Holy Place, enveloped 
with sacred incense, and clothed with light, the 
priests ate the old loaves. The presence- bread 
was for God and for the priests. So Christ 
now, the continual Presence-Bread, satisfies 
His Father's heart and nourishes our priestly 
life. But only in the place of retirement, of 
separation, and in moments of heavenly expe- 
riences, can we partake of this Bread. Not in 
the coarse places of the world, nor with carnal 
appetites, can we feed on Jesus. The Bread of 
God is for the godly. 



XI. 

The Golden Lamp-stand. 

THE most strikingly suggestive and multi- 
form natural illustration of spiritual 
realities is that of Light. It is the 
peculiar physical emblem which most repre- 
sents God in His nature and revelation. It is 
an emblem of each person of the Godhead in 
their essence and official ministry. It is the 
chosen emblem of the Scriptures enlightening 
the world; of the church in its witness- bear- 
ing; and of the individual believer in his life. 
It is the type of all spiritual phenomena of 
which God is centre and source. To trace out 
this beautiful emblem in our Bible and note its 
uses and application is a study worthy of our 
earnest pursuit. But we must here confine 
ourselves to the Golden Lamp-stand in its ser- 
vice and symbolism. 

The Tabernacle declared one great fact, viz. : 
God is Light. Outside the sun gave light by 
day, and the pillar of fire by night; in the 
Holy Place the seven-branched lamp-stand 
was always burning, while in the Most Holy 
(87) 



88 Tabernaci,k Types. 

flamed the Shekinah, the outward symbol of 
the real Presence in their midst 

I. Material and Workmanship. 

The description given of this most elaborate 
and costly vessel is found in Ex. xxv. 31-36. 
"And thou shalt make a candlestick of pure 
gold: his shaft, and his branches, his bowls, 
his knops, and his flowers, shall be of the 
same. . . . And the tongs thereof, and the 
snuff-dishes thereof shall be of pure gold. Of 
a talent of pure gold shall he make it, with all 
these vessels. And look that thou make them 
after their pattern, which was shewed thee in 
the Mount." 

All through God was very jealous of His 
own designs. "Make them after the pattern 
shewed thee," was His constant reminder to 
Moses. Likewise He has a plan for His re- 
deemed that they be conformed to the image of 
His Son. For He who is the image of the 
Invisible God is the pattern before Him from 
the beginning, and in working out the plan of 
the ages He has this momentous issue in view. 
In the resurrection we shall take on this celes- 
tial form. We shall be like Him, ' ' for we shall 
see Him as He is." Rom. viii. 29; 1 John iii. 2. 



The Golden Lamp-stand. #9 

Within the Holy Place the Golden Lamp- 
stand stood on the sonth side facing the 
Shew-bread Table. Both it, and the vessels 
connected with it, were made out of a talent 
of pure gold. The skilled workmen wrought 
upon the ductile metal with their hammers, 
and with sublime genius shaped it into beau- 
tiful symmetrical form. The central shaft and 
its six curved branches were ornamented with 
fruits and flowers, each holding on its top the 
golden lamp filled with pure olive oil. What 
consummate skill showed itself in evolving 
from a solid talent of gold this richly orna- 
mented vessel with base, shaft, and branches, in 
consistent proportions! Wherein lay the secret 
of this matchless handiwork ? In the endow- 
ment of the Spirit of God. Ex. xxxi. 6. 

II. Its Designed Ministry. 

Primarily to give light. Thus we read: 
11 Command the children of Israel, that they 
bring unto thee pure oil olive beaten for the 
light, to cause the lamps to burn continually." 
What an imposing article of furniture was this 
seven-branched lamp ! Graceful in shape, 
elaborately ornamented, of pure gold, giving out 
its soft mellowed light and reflecting that light 



90 Tabernacle Types. 

upon itself, upon the Table, and incense altar. 
It was a vessel for use and an object of splendor. 

The serving priests supplied the golden 
bowls with pure oil continually. With golden 
snuffers they removed the charred wick, and 
with golden tray removed all refuse. 

The people also participated in the rich min- 
istry of the Lamp-stand. They gathered the 
olives, they pressed the fruit, they supplied 
the oil. This unity of participation between 
Jehovah, the priests, and the people, finds its 
expression in the service of this matchless 
Illuminator. 

The value of the Golden Lamp- stand and its 
accompanying vessels, apart from the work- 
manship, would easily reach the sum of fifty 
thousand dollars. What a noble monument 
to a willing hearted people ! 

III. Its Typical Foreshadowings. 

There is a wealth of spiritual teaching radi- 
ating from the Lamp- stand, luminous as its 
own light, precious as its gold, clear as its 
pure oil. 

i. It is a type of Christ. 

As a light it testifies of Him. He is the 
true light in contradistinction to all natural 



The Gou>en Lamp-stand. 91 

and artificial light. Not true in contrast to 
false, but true as real and abiding, in contrast 
to that which is ceremonial and temporary. 
Christ is the " light of men," John i. 4; "the 
light to lighten the Gentiles," Luke ii. 32; the 
light of Israel, Isa. lx. 1-3; "the light of the 
world," John viii. 12; and the glowing light 
of the predicted millennial age and of the New 
Jerusalem. ' : The Lamb is the light thereof. ' ' 
Rev. xxi. 23. 

2. A type of Christ and the Church. 

First, in their essential unity. He, the cen- 
tral shaft; the}', the branches beaten out of the 
shaft. It was one Lamp-stand. This organic 
unity of life between Christ and His people 
is set forth under the figure of the vine. ' ' I 
am the vine, ye are the branches." John xv. 5. 
Also, in oneness of light. All the lamps were 
made partakers of one oil. Even so Christ 
and the Church upon whom came one and the 
same Spirit. Therefore Christ is the light, and 
the Church is the light, for it is by and through 
the Church His light shineth. Other types 
and figures of this union are found in the 
Scriptures, viz: Adam and Eve; the human 
body; a temple; husband and wife. 



92 Tabkrnact.e Types. 

5. A type of the Word. 

Eor the Word is light. " The command- 
ment is a lamp." The Spirit upon the Word 
causeth the flame to ascend. Countless results 
have followed the shining of this clear light. 
In the days of Josiah the copy of the law found 
by Hilkiah in the temple produced repentance 
in monarch and subjects. So the reformation 
which changed Europe resulted from the dis- 
covery of the Book by Luther in the monastery 
of Erfurth. Satan's persistent effort is to blind 
the minds of men "lest the light of the glori- 
ous gospel of Christ should shine unto them." 
2 Cor. iii. 4. And were it not that the God of 
all grace in His sovereign electing love com- 
mands the light to shine into our hearts, giving 
14 the light of the knowledge of the glory of 
God in the face of Jesus Christ," we would 
have continued in the darkness of unbelief 
forever. 2 Cor. iv. 6. 

^. A type of the Churches. 

In the first chapter of Revelation John de- 
scribes a vision which he saw of the Son of 
Man in priestly attire walking in the midst of 
seven golden candlesticks. In v. 20, he is 
made to understand that the seven candlesticks 



The Golden Lamp-stand. 9g 

are seven churches. One of these churches, 
that of Kphesus, to whom the light of the gos- 
pel was committed, left her first love. The 
light of holy zeal was quenched. There was 
much to commend in the church, but the light 
of flaming earnestness went out. Therefore 
the exhortation ( ' Repent ... or else I will 
come unto thee quickl3< , and will remove thy 
candlestick out of his place, except thou re- 
pent." Rev. ii. 5. 

A lamp-stand without light may be a pretty 
ornament, but it fails to serve the purpose of 
its creation. Even so, the assembly, or the 
individual, whose light is dim, who fails to 
hold forth the word of life, as light-bearers, 
who is covered by the bushel, symbol of com- 
merce, or enwrapt with bedding, symbol of 
sloth, assuredly perverts the plan of their life 
and prostitutes their noble calling to ignoble 
ends. And because of this fatal tendency in 
christian life to grow cold in the service of 
God, the exhortation needs to be sounded with 
clarion ring, "Work out 3^our own salvation 
. . . that ye may be blameless and harmless, 
children of God without blemish in the midst 
of a crooked and perverse generation, among 
whom ye are seen as luminaries in the world, 



94 Tabernacle Types. 

holding forth the word of life." Phil. ii. 
12-16. 

Of John the Baptist it was said, "he was a 
burning and a shining lamp." John v. 35. 
Glowing eulogy divinely bestowed ! The gra- 
cious Master withholds not the commendation 
so richly merited. 

The branches of the Lamp-stand were alike 
in form and ornamentation, suggestive, at least, 
of the equality of all who are sons of God and 
fellow-members of the body as light-bearers. 
The light was continual; the bread was con- 
tinual; the incense was continual; the offer- 
ings were continual: indicating the fact that 
though connected with temporary ceremonies 
their antitypical realities were to abide. The 
varied use of light is worthy of our thought 
in this connection. Light reveals; it is pleas- 
ant; it is purifying; it is healing; it is needful 
for life and growth. 

The priest trimmed the lamps to cause them 
to burn more brightly. Trimming is a delicate 
though needed work. The snuffers are, alas, 
too frequently needed. The smoky, ill-smell- 
ing substance must be removed in order to 
purify the flame. But there is more than a 
hint in the quality of snuffers and snuff-dish; 



The Golden IvAmp-stand. 95 

both were of pure gold. ' ' If a man be over- 
taken in any trespass, ye which are spiritual 
restore such a one in a spirit of meekness." 
Gal. vi. 1. 

In connection with the study of the Taber- 
nacle Iyamp-stand the fourth chapter of Zecha- 
riah should be carefully read and contrasts 
noted. While one had reference in its spiritual 
import to the Church in this age chiefly, the 
other has reference to a future age when the 
Spirit will be more gloriously manifested. 
There will be no need for daily filling of the 
bowls, for they will be under the abundant 
flow from the olive trees through the golden 
pipes. The scene is Jewish, but the light will 
radiate throughout the whole earth. 



XII. 

The Altar of Incense. 

THE) materials used in the construction of 
this piece of Tabernacle furniture were 
acacia wood and pure gold. It was 
made four-square, its length and breadth being 
a cubit in measure. Its height was two cubits. 
It upheld a golden censer on which burning 
coals were placed. The fire called out the 
fragrance of the incense laid thereon. It had 
horns like unto the brazen altar projecting 
from its four corners, and a heavy moulding of 
gold surrounded its four top edges, giving to it 
additional strength and beauty. There were 
two staves connected with it for transport, 
which passed through rings placed at opposite 
angles beneath the golden crown or border. 
This altar stood in front of the rail dividing 
between the two rooms. On either side, 
North and South, were the Golden Lamp- 
stand and Shew-bread Table. These were the 
essential furniture of the outer room into which 
the priests came daily in the fulfillment of their 
office. 

(96) 



The Altar of Incense. 97 

I. The Incense. 

As the brazen altar without was made for 
sacrifice, so the golden altar within was made 
for incense. Both altars were related. Blood 
from the altar of sacrifice was placed upon the 
altar of incense, and burning coals were trans- 
ferred from the one to the other. Ex. xxx. 10; 
Lev. xvi. 12. Thus two great doctrines of 
redemption had their foreshadowing in cere- 
monies connected with both these altars; the 
doctrines of atonement and intercession. This 
order of truth is never reversed in the gospel. 
First, atonement by sacrifice, and next, inter- 
cession. Moreover, intercession is only effica- 
cious whe natonement is its basis. This also 
is the true mould of christian experience. 

The ingredients which composed the sacred 
incense and its preparation are carefully 
specified. Ex. xxx. 34, 35. The incense must 
have been a very odoriferous compound. It 
was pure, it was sweet, it was holy. Elaborate 
expositions have been given by many writers 
of the exact nature of each particular ingre- 
dient. They are interesting, although measur- 
ably speculative, nor is it necessary to be 
assured of their respective origin in order to 
enter upon the typical meaning of their 



98 Tabernacle Types. 

composite. Stacte is generally supposed to have 
been a resinous gum called, in after years, the 
balm of Jericho. Onycha is thought to have 
come from a species of shell- fish. Galbanum 
is said to have been the sap of a Syrian plant, 
while Frankincense was an exudation from an 
eastern tree. When the four elements were 
compounded after the art of the apothecary, 
salt was added, doubtless to check any tend- 
ency toward acridity or putrefaction. When 
fully prepared the incense was beaten small 
and placed on the burning coals of the golden 
censer, then immediately the sacred room 
was filled with a refreshing and agreeable 
odor. 

The incense was to be kept sacredly for 
Tabernacle service, and he who manufactured 
from the receipt for personal or family use 
must pay the penalty of death for his act of 
presumption. And none but priests of the 
seed of Aaron were allowed to handle it. 
When King Uzziah attempted to usurp the 
priest's office and daringly challenged the 
holy Lord God in presuming to burn incense, 
his impiety was severely punished. Even 
royalty must bow in abasement before Jeho- 
vah. Uzziah was rebellious and angry ; his 



The Ai/tar of Incense. 99 

punishment was swift and terrible. 2 Chron. 
xxvi. 16-23. 

2. Its typical import. 

We may now inquire, What was the spir- 
itual teaching foreshown by the use of incense ? 

First, and chiefly, it typified the precious 
excelleyicies of our Lord' s intercession, now in 
the presence of God for us. His holy person- 
ality, His obedience unto death, His love, His 
devotion to the Father, His essential holiness, 
His gracious words and deeds were the ingre- 
dients which now make His priestly mediation 
a sweet savor unto God. This is the incense 
which is pure and perpetual, which is sweet 
and sacred. 

The subject of Christ's intercession needs 
to be guarded in two essential particulars. 
Firstly, that it be not ignored as an unneces- 
sary ministry ; and, secondly, that it be not 
overloaded with additions and conditions to 
which it is in nowise subject. Intercession is 
not for the completeness of the believer's 
justification, for that view would militate with 
the absoluteness of the atonement. Through 
Christ's death the believing sinner is perfected 
forever; <l justified from all things." Heb. ix. 
12; x. 12-15; Acts xiii. 38, 39. By His 



ioo Tabkrnacle Types. 

resurrection the believer's justification is estab- 
lished. Intercession does not complete it, but 
crowns it with glory and honor. In our 
Lord's intercessory prayer, in which he anti- 
cipated the end of His earthly mission, He 
assumes the justification of His people. He 
therefore prays for all who believe that they 
may be kept, sanctified, united, glorified. John 
xvii. chap. Those three parts of His work 
which are closely inter- related are yet distinct. 
He died for our sins; He rose for our justifica- 
tion; He ascended to the place of intercession. 
"It is Christ that died; yea, rather, that is 
risen again, who is even at the right hand of 
God, who also maketh intercession for us." 
Rom. viii. 34. 

A superficial and unscriptural theory 
thoughtlessly advocated is, that Christ is now 
in heaven praying for sinners; therefore will 
they be justified. The opposite is taught in 
Heb. vii. 24, 25 (see R. V.). 

Though the believer is justified, the precious 
incense of our Lord's priestly intercession 
gives him a place of fullest acceptance as a 
sweet savor unto God. It is not without 
spiritual meaning that directions were not 
given for the construction of the golden altar 



The Ai/tar oe Incense. ioi 

until after the priestly office and priestly gar- 
ments were instituted. From Exodus, twenty- 
fifth chapter to the twenty-ninth, the various 
vessels of the sanctuary, with priestly ministry, 
are introduced. In chapter thirty directions 
are given concerning the altar of incense. 
The priest ministering at the brazen altar 
making atonement for sin, typified the work of 
Christ on earth; the priest offering incense 
from the golden altar represented His work in 
heaven. 

But again, incense is a recognized type of 
the believer's worship; prayer, adoration and 
tha?iksgivi?ig : David seemed to understand 
the relation between the type and its anti- 
typical meaning. Thus he uttered such mem- 
orable words as these : ' ' Let my prayer be set 
forth before thee as incense, and the lifting up 
of my hands as the evening sacrifice." Ps. 
cxli . 2 . The time of offering incense naturally 
became the hour of prayer. Hence we read 
when Zacharias was priest, "According to the 
custom of the priest's office, his lot was to burn 
incense when he went into the temple of the 
Lord. And the whole multitude of the people 
were praying without, at the time of incense." 
Luke i. 9, 10. 



102 Tabernacle Types. 

Prayer symbolized by incense becomes effi- 
cacious in this particular, that it is presented in 
the name of, and through the merits of, our 
glorious Lord. The incense was laid on the 
censer full of burning coals which was upheld 
by the altar. And surely this is the spiritual 
teaching. " Through Him, then, let us offer 
up a sacrifice of praise to God continually, 
that is, the fruit of lips which make confession 
toHisName.' > Heb. xiii. 15. 

Service to our fellow- chrisiiaji is also com- 
parable to incense, if indeed it be the unselfish 
service of the heart, and of the hand, such as 
the Philippian converts rendered to their dear 
brother Paul. How charmingly he acknowl- 
edged their love ; "I am filled, having re- 
ceived from Epaphroditus the things that came 
from you, an odor of a sweet smell, a sacrifice 
acceptable, well-pleasing to God." Phil. iv. 18. 

Prayer and service which are official, or 
formal, a purely imitative exercise adopted as 
worship, is a fleshly product ; a counterfeit of 
the true which will bring upon itself just con- 
demnation. The presumption which would 
imitate spiritual worship is no less evil than 
that self-will which would dare Jehovah's 
command and imitate the holy perfume. 



The Altar of Incense. 103 

Real prayer is the expression of desire, the 
outpouring of the soul in which the Holy- 
Spirit dwells. For it is He who creates the 
desire, who shapes the petition, who gives 
fervency of utterance, and who makes it a 
spiritual offering. True worship is to ' ' worship 
God in the Spirit;" true prayer is "praying 
in the Holy Ghost." 



XIII. 
The Ark of the Covenant. 

WITHIN THE VAIL! Abundant reve- 
lations await us there ; revelations of 
righteousness, of grace, of redemption! 
Within the vail! Immediately comes to our 
mind its solemn and sacrificial import; "Jesus 
also, that He might sanctify the people with 
His own blood, suffered without the gate. . . 
Having therefore, brethren, boldness to enter 
into the holiest by the blood of Jesus . 
let us draw near." Heb. xiii. 12; x. 19-22. 
We have now reached in our progress from the 
brazen altar the very sanctum sajictorum. Else- 
where we have called attention to the increas- 
ing value of the sacred vessels along the line 
of advancement. It is likewise worthy of note 
that the various curtains grow richer in design 
and embellishment, the inner vail being the 
costliest and most elaborate. Again, there is 
an increase of light from that which is artificial 
in the first room to that which is celestial in 
the second. The journey takes us from sin to 
grace, and from grace to glory. Such is the 
(104) 



The Ark of the Covenant. 105 

program of christian doctrine, and such also 
should be our experimental knowledge of it. 
"The path of the just is as the shining light 
which shineth more and more unto the perfect 
day." Prov. iv. 18. The figure employed 
here is that of the light of dawn which in- 
creases in volume until the splendor of me- 
ridian arrives. 

Within the vail finds us in a room whose 
length, breadth, and height, are equal. It was 
ten cubits each way. The mathematical cube 
is the symbol of perfection. The walls and 
ceiling are awe-inspiring with figures of cher- 
ubim wrought into the curtains, while the 
reflection of pure gold makes the place flash 
with splendor. For the light which glows 
within is neither natural nor artificial. It is 
the light of the Glory of God. We are 
now within the King's throne-room. In the 
western end and facing eastward, sufficiently 
removed from the vail to give the high priest 
the fullest opportunity for the performance of 
his duties, stood the throne op God. And 
upon the throne, flaming out in awful bright- 
ness, rested that holy Shekinah which lighted 
the silent chamber, and was the manifested 
Presence of the holy, holy, holy, Lord God, in 



106 Tabernacle Types. 

the midst of His people. There the divine 
attributes were displayed in perfect reconcilia- 
tion; mercy and truth met together, righteous- 
ness and peace kissed each other. For into 
that secret place entered once a year Israel's 
priestly representative sprinkling the blood of 
atonement, and enveloped in a cloud of fragrant 
incense, to make reconciliation for the sins of 
the people. And according to Jehovah's 
promise, " There will I meet with thee, and I 
will commune with thee from off the Mercy- 
seat," the covenant-keeping God took His seat 
on that throne of grace as Israel's propitiated 
King. This piece of furniture of such distin- 
guished notoriety, so exalted above every 
mechanical device ever framed, was composed 
of three distinct parts. Three and yet one: 
the Ark, the Mercy-seat, and the Cherubim. 

In this brief examination and exposition we 
will consider the material, importance, and 
design, of the wonderful Ark. Ex. xxv. 10-16. 

1. Its material. 

It was a chest in form, made of acacia wood, 
two and a half cubits in length, one cubit and 
a half in breadth, and one cubit and a half in 
height. It was heavily plated with gold within 



The Ark oe the Covenant. 107 

and without. A golden crown or border was 

placed around its outward rim or edge. This 
addition enriched the sacred vessel, strength- 
ened it, and held the golden cover in its place. 
On the sides rings were fastened, through 
which strong staves were thrust for carrying it 
onward. These staves were never to be re- 
moved while the Tabernacle lasted. Ex. xxv. 
15. When, however, the Ark found a resting 
place in the Temple the staves were withdrawn. 
1 Kings viii. 8. This was in keeping with the 
typical character of the Temple foreshadowing 
a future age when God in very deed shall 
dwell with men once again by visible symbol. 

2. Its importance. 

When God gave directions to Moses con- 
cerning the building of the Tabernacle He 
spake first of the Ark. Ex. xxv. 10. It was 
first in order because first in importance. Be- 
fore any description was given of the sanctuary 
or its court, minute directions were given 
regarding the Ark. Take the Ark away and 
the whole ritual of the Tabernacle would have 
been valueless and unmeaning. It was the 
object to which the brazen altar pointed ; the 
sacrifice giving right of access to the worshiper, 



108 Tabernacle Types. 

who came to the Ark representatively in the 
priest. It was pre-eminent above all the ves- 
sels, and the only one transferred from the 
Tabernacle to the Temple more than four hun- 
dred years after it was first made. 

j. Its design. 

During those wonderful forty days which 
Moses spent on the mountain with God he 
received from Him the Ten Words graven on 
tables of stone. "And Moses turned and went 
down from the mount, and the two tables of 
testimony were in his hand, . . and it 
came to pass as soon as he came nigh unto the 
camp, that he saw the calf and the dancing: 
and Moses' anger waxed hot, and he cast the 
tables out of his hands, and brake them be- 
neath the mount." Ex. xxxii. 16-20. The 
sin of the people was a flagrant violation of 
the first command of the decalogue. What 
hope, then, had Moses that they would keep a 
law which they were now deliberately break- 
ing? In despair for them, and in anger toward 
their mad rebellion, Moses cast the tablets from 
him. Thus were they literally, as well as 
morally, broken. A second time Moses was 
ordered to the mountain and commanded to 



The Ark oe the Covenant. 109 

bring with, him two tables of stone like unto 
the first. Then did Jehovah write again the 
Ten Words which Moses received, and he de- 
posited them in the Ark. Deiit. x. 1-5. This 
was its original design. The Ark was made for 
the I,aw. Ex. xxv. 16. As "the ministration 
of death," Law cannot impart life, nor show 
leniency to the transgressor. It clearly reveals 
man's duty toward God, and to his neighbor, 
but it cannot assist him in the performance of 
that duty ; and when man fails to fulfill its 
requirements it leaves him unpitied and un- 
aided. The Law is holy, just, and good, but 
no transgressor can escape its penalty. 
"Cursed is every one that continueth not in 
all things written in the book of the law to do 
them." The Law was not given to make men 
holy, but to show them their unholiness. The 
mirror reveals but does not reform. " The 
Law never saved a sinner; if it did it would 
be no longer a law. If it softened and yielded 
at any point it were absolutely annulled. • If 
any sin, or any sinner is allowed to pass, where 
is the justice of punishing any sin or any sin- 
ner? To bend any Commandment for the 
accommodation of a defaulter is to blot out the 
Law. The Law, by its very nature, can have 



no Tabernacle Types. 

no partialities and no compunctions. It never 
saves those who transgress, and never weeps 
for those who perish."* 

^. Its typical meaning. 

The Ark was very manifestly a type of 
Christ. In its incorruptible wood and pure 
gold it expressed His dual nature; in its guar- 
dianship of the Law it foreshadowed His holy 
life. By the hands of man the tables of stone 
were broken: within the Ark they received no 
damage. Thus is unfolded the sad fact that 
every man born of woman has broken God's 
holy law; "there is none righteous, no, not 
one," save the man Christ Jesus. Hear Him 
joyfully exclaim "I delight to do thy will, O 
my God: yea, thy law is within my heart." 
Ps. xl. 7, 8. Jesus kept the law in its entirety, 
having fulfilled all its requirements. He loved 
the Lord His God with all His heart, and He 
loved His neighbor as Himself. The precepts 
of the Law He obeyed perfectly. The Law of 
His God was in His heart. He was therefore 
j ustified through His own righteousness. And 
" He is the end of the law for righteousness to 
every one that belie veth." We are free from 
* The late Dr. Arnot. 



'.The Ark of the Covenant. hi 

the Law of condemnation through the imputa- 
tion of His righteousness. For righteousness 
" is unto all and upon all them that believe." 
Rom. iii. 22. The obedience of the holy Jesus 
is reckoned as our obedience; His unsullied 
righteousness is imputed to us, and through 
His atoning death the full blessing of Justifi- 
cation is secured. "For as through the one 
man's disobedience, the many were made sin- 
ners, so through the obedience of the one shall 
the many be made righteous/' Rom. v. 19. 

The golden pot of manna was placed in the 
Ark as a memorial of God's care for His peo- 
ple during their desert journey ings. Ex. xvi. 33. 
This preservation of the manna was a standing 
miracle. Ordinarily if kept one day after it 
had fallen it would have decomposed. Refer- 
ence is made to its preservation in the Ark in 
the reward promised to the church of Perga- 
mos. ' ' To him that overcometh will I give 
of the hidden manna." Rev. ii. 17. 

Aaron's priestly rod, which in budding 
proved his rightful claim to the priesthood, 
was also placed within the Ark. Life from the 
dead is the characteristic of God's royal priest- 
hood in Jesus Christ. He is the fulfiller of the 
law; /the hidden manna; the budding and 



ii2 Tabernacle Types. 

fruitful priest whose ministry has the divine 
sanction. Never has royal casket contained 
such jewels; though material in themselves, 
they were symbolic of eternal verities, and 
although they have passed away, the spiritual 
facts they foreshadowed abide for evermore. 
The names of the Ark having been divinely 
given are more than suggestive. 

i. The Ark of the Testimony. Ex. xxv. 22. 

2. The Ark of the Covenant. Numb. x. 33. 

3. The Ark of the Lord God. 1 Kings ii. 26. 

4. The Ark of God. 1 Sam. iii. 3. 

5. The holy Ark. 2 Chron. xxxv. 3. 

6. The Ark of thy Strength. Ps. cxxxii. 8. 

7. The Ark of Jehovah, the Lord of all the 
earth. Joshua iii. 13. 



XIV. 
The Mercy- skat. 

DIRECTIONS for the construction of the 
Mercy-seat, its use, and its relation to 
the Ark, will be found in Exodus 
twenty fifth chapter, seventeenth to twenty- 
second verse. Although closely connected 
with the Ark, it was also regarded with pecu- 
liar sanctity by itself. It was a solid slab of 
pure gold, the same length and breadth as the 
Ark. It was made to fit the Ark as a cover- 
ing, and adjusted according to exact measure- 
ments so ' ' that its very points of contact were 
hidden by the golden crown encircling it." 

i. Name and design. 

The Hebrew name for Mercy-seat is literally 
"Covering." It was not only the material 
covering for the Ark, but it proclaimed in a 
figure how transgression is forgiven and sin 
is covered. On the ends of the Mercy-seat 
stood those mystic and mysterious forms called 
Cherubim. They were beaten out of the 
same piece of gold, and were therefore an 
8 (113) 



ii4 Tabernacle Types. 

integral part of the Mercy-seat. Between the 
Cherubim, on the golden lid of the Ark, 
abode the dazzling Shekinah. This was the 
one hallowed spot on earth which Jehovah had 
chosen as His dwelling place. It was the alone 
point of meeting between God and the repre- 
sentative of His people. From there He heard 
their confessions; there He beheld the token 
of their admission that they deserved j udgment 
unto death in the blood of their substituted 
sacrifices; and from there He commanded His 
blessings to fall upon them. The divine direc- 
tion, and the divine design was this: ''And 
thou shalt put the Mercy-seat above upon the 
Ark. . . . And there I will meet with 
thee, and I will commune with thee from above 
the Mercy-seat, from between the two Cheru- 
bim, of all things which I will give thee in 
commandment to the children of Israel." 
Doubtless His presence there was manifested 
in the highest form of symbol, and in that 
most consistent with His nature, for " God is 
Light." David, when addressing the majesty 
of God, pleads, " Thou that dwellest between 
the Cherubim shine forth." Ps. lxxx. i. 

There was no seat in the Tabernacle for the 
priests. They performed their duties while 



The Mercy-seat. 115 

standing. But Jehovah had His throne-seat to 
which the high priest drew near on the great 
day of Atonement, with the blood of the sin- 
offering to make reconciliation for the sins of 
the people. 

The New Testament name for Mercy-seat is 
"Propitiation." It was not therefore merely 
a mechanical arrangement to cover the Ark, 
but a designed type of our blessed Lord who is 
the Mercy-seat for our sins. 1 John ii. 2. The 
Mercy-seat of pure gold was held perpet- 
ually in its place by the golden border of the 
Ark. So in the great scheme of redemption 
which the Tabernacle and all its appointments 
designedly typify, the propitiatory covering is 
a fixture. It was ordered in all things and 
made sure. 

2. Its spiritual signification. 

The typical import of the Mercy-seat intro- 
duces us to the very heart of the Gospel. The 
Law is against us because we are against the 
Law. ' ' Now we know that what things soever 
the law saith, it saith to them who are under the 
law: that every mouth may be stopped and all 
the world may become guilty before God. 
Therefore by the deeds of the law there shall 



n6 Tabernaci,e Types. 

no flesh be justified in his sight: for by the 
law is the knowledge of sin." Rom. iii. 19, 20. 
We are not able of our own resources either 
to fulfill the demands of Law, or in our mad 
rebellion to set aside its authority. " For as 
many as are of the works of the law are under 
the curse ; for it is written, Cursed is every 
one that continueth not in all things which are 
written in the book of the law to do them. But 
that no man is justified by the law in the sight 
of God it is evident : for, The just shall live 
by faith. And the law is not of faith: but, The 
man that doeth them shall live in them." Gal. 
iii. 10-12. 

The Holy Spirit has revealed in the Scrip- 
tures these two facts: that he who continueth 
not in all things specified in the Law is under 
its curse, and that no man is justified by law 
and able to stand before God as personally 
righteous. And the same blessed Spirit has 
further revealed by type, and by teaching, that 
the condemning voice of the Law is hushed, 
and the execution of the dread penalty is 
arrested. And wherefore ? Because "Christ 
redeemed us from the curse of the Law, having 
become a curse for us." Gal. iii. 13. The 
same Spirit, through Paul, announces the full 



The Mercy-seat. 117 

meaning of the Mercy-seat: " Being justified 
freely by His grace through the redemption 
that is in Christ Jesus : whom God set forth to 
be A propitiation (Mercy-seat) through faith 
by His blood . . . that He might be just, 
and the justifier of him that hath faith in 
Jesus." Roin. iii. 25, 26. 

Christ hath made atonement: He entered 
heaven with His own blood: it is sprinkled 
there. God is seated on His throne of grace. 
All who come to Him through Christ may 
realize the blessedness of ' ' the man whose 
transgression is forgiven, whose sin is COV- 
ERED." Ps. xxxii. 1. 

A publican sued for mercy on the ground 
of sacrifice. Luke xviii. 10-15. The prayer, 
" God be merciful to me the sinner," is liter- 
ally "God be propitious (Mercy- seated) to 
me." What a prayer was this! With a keen 
apprehension of the nature of atonement his 
prayer expressed his faith. This was its sub- 
stance ; smiting his breast, the seat of cor- 
ruption, as much as to say, "Oh, God, do not 
look at me, the sinner, but look at the Mercy- 
seat; the blood is there atoning for my sin." 
There was confession, there was humiliation, 
there was repentance, there was faith, and 



n8 Tabernacle Types. 

"that man went down to his house justified. " 
He abased himself and magnified the atone- 
ment. He sought mercy through sacrifice. 

The pharisee, a student of Scripture, and an 
advocate of the ceremonial law, was blinded 
by a delusive self-righteousness, so that he saw 
not his naked shame. Otherwise he would not 
presume to present any self -merit before God as 
a reason why he should be justified. But even 
as he spurned the publican, God spurned him. 
His supreme egotism closed the door of mem- 
ory: he had forgotten the ceremonies of the 
day of Atonement. L,ev. 16th chapter. 

The Mercy-seat proclaims the remission of 
sins, but in their remission no violence shall be 
done to the justice of God. Grace must reign 
through righteousness, and redemption must 
stand the test of Law. '■ It is God that justi- 
fieth: who then shall condemn?" But in jus- 
tifying the sinner through the blood and righ- 
teousness of Christ, He lessens not by a hair's 
breadth the slightest particle of His moral 
government. He could be no partner in modi- 
fying the demands of the Law or in mitigating 
its dread punishment. And therefore it is that 
the Cross, where Christ made atonement for 
sin, doth shine out most illustriously. Wisdom 



The Mercy-seat. 119 

hath devised the lofty plan of the sinner's Jus- 
tification ; Power hath executed it ; Righteous- 
ness is its foundation; Justice hath not been 
dishonored; Truth is witness to the terms and 
execution of the transaction; Law demands 
no more, and Mercy, sweet Mercy, rich Mercy, 
boundless, overflowing, compassionate Mercy, 
ministers through precious Blood abundant 
pardon and completed justification to aw, who 
beueve on the Lord Jesus Christ. 



XV. 

The Cherubim. 

THERK are many things which can be 
said concerning the Cherubim without in 
the least indulging in fanciful interpreta- 
tions. Their early mention in Genesis, and 
the frequent references made to them in other 
books; their attitude in Bden after Adam's 
transgression and expulsion from the garden, 
and their posture on the Mercy- seat; their close 
connection with the Shekinah, and their inti- 
mate relations with the manifestations of the 
Lord Jehovah, invest them with an absorbing 
interest. Nevertheless we cannot express 
sympathy with dogmatic views too frequently 
asserted. While reverent scholars cautiously 
express themselves, superficial students assume 
a superior wisdom, and voice their utterances 
with unbecoming assurance. No one has had 
private revelations on the meaning of the 
Cherubim, notwithstanding the impression 
some teachers make that they are so favored. 
Not a few good men have hindered their use- 
fulness by this assumption; and because of 
(120) 



The Cherubim. 121 

their authoritative declarations regarding the 
unknown their opinions are of little worth on 
doctrines more clearly revealed. Pastor Frank 
White, who is a careful and conscientious stu- 
dent of the Tabernacle types, and is favorably 
known as a safe teacher, modestly declares: 
" Concerning the typical import of the golden 
Cherubim, I scarcely venture a remark." 
With becoming humility he offers his opinion 
in his most worthy book on ' ' Christ in the 
Tabernacle." 

Rather than indulge in any speculations of 
my own regarding the mysterious figures which 
stood on either end of the Mercy-seat, I will 
quote the words of a distinguished scholar who 
has given considerable attention to the study 
of the subject. Dr. Baylee, in his course of 
Biblical and Theological instruction, explains 
the Cherubim as follows : 

' ' When Moses was commanded to make the 
Cherubim, he was to make them ' of the Mercy- 
seat.' The words are remarkable, ' from out 
of the Mercy-seat shall ye make the Cherubim. ' 
Kx. xxv. 19. They were therefore of the 
Mercy-seat. Christ is humanity glorified ; 
therefore the Cherubim are humanity glorified. 



122 Tabernacle Types. 

"In this, then, we have the fundamental 
idea of the Cherubim, so far as regards their 
nature. 

11 In Ezek. xxviii. n-15, the king of Tyrus 
is symbolized as ' the anointed cherub that 
covereth.' Here the prophet employs the 
same word which Moses did to describe the 
covering wings of the Cherubim over the 
Mercy-seat. 

"A cherub therefore symbolizes the regal 
dignity of glorified humanity. It is not 
humanity in its natural state as derived from 
Adam, but in its supernatural condition as de- 
rived from Jesus Christ: ' We are members of 
His body, of His flesh, and of His bones.' 
Eph. v. 30. 

' ' The Cherubim at the east of Eden were 
accompanied by ' a flaming sword which 
turned every way. ' The exact words are ' and 
the flame of the sword,' i. e. (I think), a 
sword-like flame, equivalent to a devouring 
flame; for a sword is the symbol of devouring 
or destroying. 

1 ' ' Turning every way ' is ' turning upon it- 
self.' It expresses that peculiar force of fire 
by which it exhibits a continual turning in- 
wards. 



The Cherubim. 123 

"This was the divine Glory between the 
Cherubim, which afterward dwelt between 
the Mosaic Cherubim, and which was realized 
in faith by the believing Psalmist: ' O Thou 
that dwellest between the Cherubim,' or rather 
'inhabiting the Cherubim. ' The Church is to be 
' a habitation of God. ' Ps. lxxx. 1; Eph. ii. 22. 

* ' The Cherubim at the east of the garden of 
Kden were, then, the symbolic representations 
of glorified humanity as a habitation of God. 

"They were permanently there, as is taught 
by the words ' and He caused to dwell.' The 
Rabbins formed the word Shekinah, or dwell- 
ing-place of God, from this verb. 

' ' This was that ' presence of the Lord ' from 
which Cain went out. Gen. iv. 16. It was 
thither that he and Abel had brought their 
offerings. It was from the fire between the 
Cherubim that Abel's sacrifice was consumed, 
and Cain's was not. The Lord had thus ' re- 
spect unto Abel and to his offering.' 

11 ' To keep the way of the tree of life,' or 
rather 'lives,' means to keep or preserve the 
knowledge of the way, and to observe it so as 
to walk in it. 

"Adam and Eve, clothed with the skins of 
their burnt offerings (Lev. vii. 8), making an 



124 Tabernacle Types. 

offering at the east of the garden, and therefore 
looking westward, i. e., symbolically to the 
death of ' the Sun of Righteousness,' yet hav- 
ing before them the symbols of glorified 
humanity, exhibit to us the whole gospel of 
Christ from grace to glory. They teach us also 
that we shall not obtain our full blessedness in 
the paradise of God until we attain to resur- 
rection humanity." 

There are difficulties in connection with this 
interpretation, as with others. Because there 
are phases of doctrine, and aspects of truth, 
illustrated by this exposition, which are in 
keeping with the gospel of the grace of God, 
does not prove it conclusive. The Cherubim 
were formed of pure gold, and of one piece 
with the Mercy-seat, beaten out of it. So far 
we have an illustration of a fact afterward re- 
vealed, concerning the union of Christ and His 
people, who are "members of His body, of His 
flesh, and of His bones;" "partakers of the 
divine nature." They also are one with each 
other by virtue of their union with Him. The 
Cherubim stood upon either end of the Mercy- 
seat, and looked down upon it. Likewise, even 
in heaven, the believer will turn his eyes toward 



The Cherubim, 125 

the blood of sprinkling and sing the song of 
redemption. 

This view, that the Cherubim refer to the 
church glorified, seems to me to come short in 
one special particular. Animal creation is left 
out, and yet the form of the Cherubim would 
surely imply that this part of God's creation 
are to be made partakers of the glory yet to be 
revealed. The lion, the ox, and the eagle, 
must have some reference to the animal king- 
dom which they represent. Allowing that 
man, as symbolized by the human face, is pre- 
eminent, yet he is not exclusively the inheritor 
of future blessedness. Moreover, the human 
face of the Cherubim would have a more univer- 
sal application than to the church distinctively. 
For w T e, of the church age, are too apt to regard 
ourselves as the only part of redeemed human- 
ity who shall occupy nearness to the Throne. 
There has been rather much fantastical inter- 
pretation and foolish controversy concerning 
the church's place here and hereafter. 

Some worthy writers consider the Cherubim 
to symbolize the attributes and perfections of 
Deity. This is a lofty thought. But while 
elsewhere the reconciliation of the glorious 
attributes of the God-head is taught, I think 



126 Tabernacle Types. 

we cannot form that line of teaching from the 
attitude of the Cherubim. Again not a few- 
scholarly authors declare they are representa- 
tives of angels who are so depicted as constant 
attendants on the Almighty — the ministers of 
His throne. That they represent the ministers 
of the gospel who preach the message of recon- 
ciliation find 3 many supporters among writers 
of the last century, while yet others say they 
symbolize priestly ministry and reverential 
worship. The thought finds favor with many 
that they symbolize the glorious qualities and 
attributes of Christ as the Saviour of men. 
The early fathers applied the faces of the 
Cherubim to the different aspects of Christ as 
presented in the four gospels. Others say they 
represented the twelve tribes in their acceptance 
before God, and foreshadowed the great multi- 
tude of the redeemed , w T hich no m an can number. 
To those interested we would suggest: Care- 
fully compare the description of the Cherubim 
in Eden with that given of the Tabernacle 
Cherubim. With these portrayals in mind 
read Isaiah's vision of the Seraphim (chapter 
vi.), Kzekiel's vision (chapter i.) and John's 
vision (Rev. iv. v.). In Revelation they are 
distinguished from angels, and from the elders 



The Cherubim. 127 

who represented the redeemed company. "I 
heard the voice of many angels round about 
the throne, and the living creatures, and the 
elders." Rev. v. 11-14. 

May we not conclude that the Cherubim 
shadowed forth the ultimate design of redemp- 
tion! Surely in ages to come, every form of 
creature life will share with redeemed man the 
exalted privilege of participatin gin the blessings 
of Jehovah-Jesus, and shall dwell in the light 
of His glory when it will enfold the world in 
its wide embrace. And " when we have gath- 
ered in one all the highest excellencies of the 
broad creation — of the field, the forest and the 
air; the wings, the strength, the speed, the 
keenness of vision, the intelligence, the pa- 
tience, the endurance, the dominion — we have 
not God, but the creatures of God. From Him 
they came, by Him and for Him they live; 
above them in grandeur incomprehensible and 
glory inconceivable, veiled in clouds, and 
dwelling in light unapproachable, Jehovah 
plants His throne. He is over and above all, 
among all His works, His will sovereign, and 
all unite to reverence and glorify His name !" * 

*The Tabernacle in Sinai, by Dr. Randall. 



XVI. 
History of the Ark. 

MIRACLES attended the movements of 
this triune vessel — Ark, Mercy-seat 
and Cherubim; miracles of mercy and 
of judgment. The mystic Shekinah moved 
onward in majestic sovereignty. While the 
people remained faithful to their God, and 
kept themselves from the defilement of the 
land, the Ark defended them and destroyed 
their foes. But alas for Israel! Their national 
deterioration caused the Shekinah to withdraw 
until " Ichabod'' was written on their walls — 
"the glory is departed." Graphic picture of 
the whole human race ! God would fain dwell 
with man; He came unto His own world and 
His own people received Him not. The Ark 
of His power has come to us also, but we have 
only intermittent flashes therefrom, for we too 
have refused our Lord His rightful place among 
us. The world knows Him not; it is still the 
world, — an opposer of the church, a hater of 
Christ, in alliance with the devil, a seducer of 
the flesh, unreformable, ungodly, doomed. 
(128) 



History of the Ark. 129 

1. The Ark and Jordan. 

When the hosts of Israel reached the border 
of the promised land, a portion of the people 
found room for settlement on the wilderness 
side of the Jordan. Reuben, Simeon and half 
the tribe of Manasseh accepted an inheritance 
there, but their fighting men were called upon 
to join the remaining tribes, cross the Jordan, 
and co-operate with them in subduing their 
enemies. In the progress of their march the 
Israelites find themselves encamped by the 
Jordan. It was in the harvest season, when 
the river had overflown its banks. A wide 
expanse of water, with its bold current, swept 
onward, and beyond lay the goodly land flow- 
ing with milk and honey. "And the L,ord 
said unto Joshua, This day will I begin to 
magnify thee in the sight of all Israel . . . 
and thou shalt command the priests that bare 
the Ark of the covenant, saying, When ye are 
come to the brink of the water of Jordan, ye 
shall stand still in Jordan." Josh. iii. 7, 8. 

As the Red Sea parted before the host, so 
now Jordan must give way. ' 'And as they that 
bare the Ark were come unto Jordan, and the 
feet of the priests that bare the Ark were 
dipped in the brim of the water, . . . that 
9 



130 Tabernaci/s Types. 

the waters which came down from above stood 
and rose up upon a heap . . . and the 
people passed over right against Jericho. And 
the prests that bare the Ark of the covenant 
of the Lord stood firm on dry ground in the 
midst of Jordan." Josh. iii. 15-18. 

The reader should note the frequency with 
which ' ' the Ark of the covenant ' ' is men- 
tioned throughout this chapter, for the Ark 
with its accompanying Mercy-seat was a type 
of Christ. Jor-Dan is the river of ' ' judgment ' ' 
and of " death." Into this cold swirling river 
Jesus entered and dried its bed. Very sug- 
gestive are the words "from the city Adam" 
(Joshua iii. 16), for by them we are reminded 
that Christ opened the way from death to life 
for the human race, dating from Adam and 
including him. Canaan, with its unholy inhab- 
itants, with its constant warrings, and with its 
historic backslidings of Israel, is surely no 
picture of the future abode of the redeemed. 
But it does foreshadow with accurate delinea- 
tion the place of our present possession in 
heavenly experiences. Believers who have 
realized their co- crucifixion with Christ and 
their joint-resurrection with Him, have already 
crossed the river of judgment. " There is 



History of the Ark. 131 

therefore now no judgment to them that are in 
Christ Jesus." We now possess as much of 
Canaan-life as our faith apprehends. But war- 
fare continues while foes remain unsubdued. 
The metaphor may be allowed that Jordan 
represents death, for that dread enemy has also 
been overcome. Christ in the grave despoiled 
the grim monster. The river is now dry for 
our feet. ' 4 Though I walk through the valley 
of the shadow of death I will fear no evil, for 
Thou art with me. ' ' 

2. The Ark and Jericho. 

There is other work for the Ark to accom- 
plish. The people are now encamped before 
Jericho. It is the first Canaanitish city which 
lies athwart their pathway. How shall it be 
conquered? And Joshua said: " Take up the 
Ark of the covenant and let seven priests bear 
seven trumpets of rams' horns before the Ark 
of the Iyord." Joshua vi. 6. 

The blowing of rams' horns on the seventh 
day was the signal for the concerted shout. 
Power was connected with the Ark. " So the 
Ark of the Lord compassed the city. . . . 
And it came to pass, when the people heard the 
sound of the trumpet, and the people shouted 



132 TabkrnacIvE Types. 

with a great shout that the wall fell down flat, 
so that the people went up into the city every 
man straight before him and they took the 
city." Joshua vi. 11-20. 

Again, we suggest that power was not in the 
trumpets, nor yet in the shouting, but in the 
fact that a blood-stained Mercy-seat preceded 
them, and therefore God bore witness to its 
efficacy, as we read : ' ' Ity faith the walls of 
Jericho fell down, after they were compassed 
about seven days." Heb. xi. 30. The faith 
of the people was in a present God, their God, 
who had accepted them through sacrifice. The 
idolatry of the inhabitants provoked Him 
against the people of the land. 

3. The Ark and Defeat. 

After a time of unsettledness pending the 
extirpation of the enemy, the Tabernacle was 
erected at Shiloh. The Ark was occasionally 
used, as when the blessings and cursings were 
pronounced at Ebal and Gerizim for obedience 
and disobedience, but when it was again taber- 
nacled behind the curtains of the Holiest place 
it found rest at Shiloh for three hundred years. 

Once, indeed, it proved a failure. The 
Philistines had prevailed in battle over the 



History of the Are. 133 

Israelites, and the latter, thinking of other days 
when their forefathers were victorious, fetched 
the Ark of God and brought it to Ebenezer. 
"And when the Ark of the covenant of the 
Lord came into the camp all Israel shouted so 
that the earth rang again." 1 Sam. iv. 5. 
Vain was that shout; " The Philistines fought 
and Israel was smitten. . . . There fell of 
Israel thirty thousand footmen." Verse 10. And 
why this overwhelming defeat? Had they not 
the Ark in their midst! True, indeed, but bad 
men accompanied it. Hophni and Phinehas, 
degenerate sons of Eli, attended the Ark of 
the covenant. The priestly channel was denied 
and God would not use it. The people may 
die in thousands, but while sin is in the camp 
God refuses partnership with His people. 
They have the Ark; the instrument is there, 
but, alas ! it is only a tool, an inert vessel, an 
inanimate piece of furniture which is carted 
from the field as the Philistines' trophy of vic- 
tory. Yet they had shouted. What an un- 
meaning shout, empty, pretentious ! Alas, 
alas! And yet we are slow to learn the lesson 
thatecclesiasticism, orthodox, correct, formerly 
connected with divine power, may become a 
travesty of religion, a cold, helpless tool, 



134 Tabernacle Types. 

deadened through associations forced upon it 
by men of the baser sort. Oh, when will the 
church learn, when will each one of us learn, 
that purity precedes and accompanies power ? 
A train of evils followed the departure of the 
Ark ; Eli's death, and the wife of Phinehas 
also dying, after she called her babe "Icha- 
bod." i Sam. iv. 18-21. 

4.. The Ark a?id Dagon. 

After Israel's shameful defeat, beginning 
with a shout of self-confidence and ending in 
melancholy humiliation, the Philistines carried 
the Ark into their country. They lodged it 
the first night in their great temple, and set it 
by the side of Dagon, their national god. In 
the morning the priests found Dagon fallen on 
the ground before the Ark, but supposing the 
mishap merely accidental, they set the idol in 
his place again. Next day Dagon was found 
face downward, with his head and hands decap- 
itated . In both instances it should be observed 
that Dagon was fallen on his face to the earth 
" before the Ark of the Lord." Have we not 
here something more than a prophetic hint of 
that future day when all idols will be flung 
aside and Christ shall be recognized as the 



History of the Ark. 135 

supreme object of universal worship? Do we 
invite Christ into our heart now, into the 
temple where His Spirit comes to abide ? Then 
every Dagon must be cast down. Do we sin- 
cerely subscribe, Even so, Amen ? 

5. The Ark and Bethshemesh. 

Noting the downfall of Dagon and the sud- 
den visitation of a strange disease among the 
people, the Philistines decided to send the Ark 
away, fearing its presence would call down 
further judgments upon them. On its journey 
to Gath and to Ekron additional disasters befell 
the inhabitants, until finally, after seven 
months of perplexity, they placed it on a new 
cart, which was drawn by two cows. Without 
driver or guide the kine took the road to Beth- 
shemesh. Once more the sacred vessel has 
come to its own people, who gave it a welcome, 
offering the kine as a burnt offering before the 
Lord upon the wood of the cart. Yet here 
also a strange occurrence took place. The 
men of Bethshemesh looked into the Ark. 
This they could not do without removing the 
Mercy-cover ; that blood-stained Mercy-seat. 
What was the result? Fifty thousand three 
score and ten men were slain. The astonished 



136 Tabernaci,3 Types. 

cry of those spared was ' ' Who can stand before 
this holy Iyord God?" Who, indeed? The 
uncovered law, that " ministration of death," 
will surely condemn. Yet notwithstanding these 
examples there are in our day impious hands 
at work removing the Mercy-seat and refusing 
to believe that the Blood of Jesus Christ is the 
ground of reconciliation with God. The word 
of warning has been faithfully given. ' ' For if 
we sin wilfully after that we have received the 
knowledge of the truth, there remaineth no 
more a sacrifice for sins, but a certain fearful 
expectation of judgment and a fierceness of fire 
which shall devour the adversaries." 1 Sam. 
v., vi. ; Heb. x. 26, 27. 

We cannot within the limits of this book 
follow the Ark in all of its wanderings. When 
Solomon finished the Temple this interesting 
relic of the Tabernacle found a place of rest 
beneath its folds. What happened it years 
afterward no man knoweth to this day. There 
are traditions concerning its removal and burial, 
but where Scripture is silent we must not pre- 
sume. The most striking report of its loss we 
find in the Apocrypha, where it is said that 
Jeremiah hid it in a cave and sealed the 
door, and that it will abide there until Israel 



History of the Ark. 137 

is nationally and spiritually restored. Who 
knoweth but that Ark shall yet be the centre 
of worship when in that Age to come, the Jew- 
ish people shall have received the full knowl- 
edge of its great antitype Jesus Messiah. 



XVII. 
The Vail, and the Vail Rent. 

WHILE the Vail remained unrent there 
could be no freedom of access into 
the immediate presence of God. He 
occupied this holy room Himself, until the 
time of His purpose should be fulfilled, when 
every barrier would be removed, and the 
worshiper could draw nigh with liberty to the 
throne of grace. 

The Most Holy place was a type of heaven. 
There God dwelleth. This does not mean that 
there is any local limitation to His infinite 
Majesty. The heaven of heavens cannot con- 
tain Him, yet His throne is there. There 
angels bow before Him, adoring Him unceas- 
ingly. Yet this glorious Lord God condescends 
to dwell with men. It was declared in past 
dispensations, ' ' Verily thou art a God that 
hidest thyself." No more shall it be so said, 
for now the Vail is rent, and we have unhin- 
dered access by faith into the heavenly sanctu- 
ary, where He receives us graciously and 
bestows upon His worshiping people the bless- 
ings of pardon and of purity. 
(138) 



The VaiIv, and the Vaii, Rent. 139 

1. Material and type. 

The Vail divided the Holy place from the 
Most Holy. The material which composed it 
was fine linen, with colors of blue, purple and 
scarlet interblended upon it. The antitype of 
the Vail is Christ Jesus. The Apostle speaks 
of the Vail as "His flesh." Heb. x. 19, 20. 
This is our warrant for the application. The 
' ' fine linen ' ' denotes righteousness. Concern- 
ing the glorified church we read ' ' To her was 
granted fine linen, clean and white ; for the 
fine linen is the righteousness of saints. ' ' Rev. 
xix. 8. This righteousness of saints is not of 
their own creation. Our righteousness, that 
of our own acquirement, is the opposite of 
"clean and white." God estimates it as 
"filthy rags." And yet the saints are seen 
clothed in spotlessness and purity. From 
whence is their clothing derived ? We reply 
from God Himself, of whom Christ is made 
unto us, righteousness. Jesus is the perfec- 
tion of humanity. The Vail typifies His flesh; 
that He is man : the fine linen declares Him a 
righteous man. Heaven bore testimony to His 
essential purity. The Father said of Him, 
"My beloved Son in whom I am well 
pleased " Earth's witnesses agree in their 



140 Tabernacle Types. 

verdict concerning Him. 
fault in Him." Pilate's wife spoke of Him as 
"a just man." Judas said His blood was 
1 * innocent. ' ' Paul declared Him ' ' undefiled. ' ' 
Satan could find nothing in Him. 

2, Colors and suggestion. 

There were colors on the Vail, with Cheru- 
bim. Doubtless these colors, blue, purple and 
scarlet, have their spiritual signification. The 
blue, which is a heavenly color, would at least 
suggest the heavenly character of this pure and 
perfect man. The scarlet indicates His earthly 
origin. It is an earthly color, finding its sphere 
in nature which it arrays in brilliant gorgeous- 
ness and marked beauty. The purple is the 
royal color, and may possibly refer to the regal 
aspect of Christ and His relation to the throne 
of David. Though David's Lord, He was 
David's Son, and therefore in His human life 
of royal descent. In these particulars we 
would not dogmatize, but there may be in the 
theories suggested material for thought and 
devout contemplation of Him whose name is 
' ' Wonderful. ' ' While Jesus lived, free access 
to God, for the sinner, was not established. He 
had right of entrance because of His inherent 



The Vaii,, and the Vaii, Rent. 141 

perfection. Noue else were found worthy. " 
Weighed in the true balance of God's holy de- 
mands, all others were found wanting. In fact, 
the life and purity of Christ declares the utter 
insignificance of all human attainments. The 
very display of His righteousness brings the 
greater condemnation upon every man. Are 
we all then forever shut out from God's holy 
heaven ? Nay ! blessed be His name! He hath 
devised means whereby His banished creatures 
may draw near, in the full assurance of wel- 
come. The Vail is rent and we are invited to 
come boldly unto the throne of Grace. 

3. Rending of the Vail. 

The Vail unrent concealed; the Vail rent 
revealed. The rending of the Vail was simul- 
taneous with Christ's death : — 

1 ' Now from the sixth hour there was dark- 
ness over all the land unto the ninth hour. 
And about the ninth hour Jesus cried with a 
loud voice, saying, Eli, Eli, lama sabachthani ? 
that is to say, My God, my God, why hast 
thou forsaken me ? Some of them that stood 
there, when they heard that, said, This man 
calleth for Elias. And straightway one of 
them ran, and took a sponge, and filled it with 



142 Tabernacle Types. 

vinegar, and put it on a reed, and gave Him to 
drink. The rest said, Let be, let us see whether 
Elias will come to save Him. Jesus when He 
had cried again with a loud voice, yielded up 
the ghost. And behold, the Vail of the tem- 
ple was rent in twain from the top to the bot- 
tom : and the earth did quake, and the rocks 
rent." Matt, xxvii. 45-52. 

The moment Jesus said ' ( It is finished, ' ' the 
Vail was smitten by an unseen hand and rent 
4 ' from the top to the bottom. ' ' But it was the 
same hand which had fallen heavily upon the 
suffering substitute. Christ, the just One, 
without sin, was made sin for us. He, in our 
nature stood under our condemnation, and 
was "stricken, smitten of God and afflicted." 
Did the Father love His only begotten Son the 
less in this awful moment of sin bearing? A 
thousand times no! His ocean of love lost not 
a particle of its fullness. But God's love has 
in it the element of justice. And His justice 
is inviolable. Hence the dread element in the 
cup of judgment drank to the dregs, by our 
blessed Lord. ' ' It pleased Jehovah to bruise 
Him; He hath put Him to grief." God hav- 
ing transferred our sin to our surety, justice 
exacts from Him the uttermost farthing. 



The Vaii,, and the Vail Rent. 143 

"The wages of sin is death.'' Jesus paid sin's 
wages on our behalf. Justice is again displayed 
in its righteous character, for when all that 
needed to be accomplished had transpired, and 
atonement was fully made through the death 
of Christ, " the Vail of the temple was rent in 
twain." Not one moment more is the sinner 
debarred, who through Christ's blood would 
seek the Father's face. Instantly was that 
blow given which indicated to all that the way 
into the holiest, closed for centuries, was made 
manifest. We have now the right to draw 
near and worship. Christ as a teacher, an 
example, a benefactor, gives no door of access 
to God. Again, I repeat it, His holy example, 
because of our signal failures and shortcom- 
ings, only drives us the further away. But by 
His death we are brought nigh. Not the act 
of death disconnected from His righteous life, 
but the completed act of that great work given 
Him to do, to* which that life was consecrated. 

4.. Rent from the top. 

No human hand engaged in that transaction. 
It was done rapidly, suddenly. How deliberate 
is God in His creative work! How earnest- 
ly He expedites redemption ! When Isaiah 



144 Tabernacle Types. 

confessed his uncleanness in the presence of the 
throne, God sent a heavenly messenger with a 
coal from the altar of sacrifice to purge away 
his uncleanness. The peculiarity of the action 
is delightfully suggestive. " Then FLKW one 
of the seraphims unto me. ' ' The same thought 
occurs in connection with, the attitude of the 
father toward the returning prodigal. ' ' His 
Father saw him, and had compassion, and 
ran, and fell upon his neck and kissed him." 
Luke xv. 20. Truly God "willeth not the 
death of the sinner." When the last drop of 
crimson blood from the body of Jesus fell upon 
the scale and turned it, God proclaimed this 
sign "It is enough," when He rent the Vail 
" from the top to the bottom." 

5. Rent to the bottom. 

In making atonement, nothing is left to man. 
The sinner is invited to enter the sanctuary, 
but only because every jot and tittle of atoning 
work is already accomplished. We here reach 
the most deeply essential feature of our salva- 
tion. The Scriptures never teach that Christ 
and the sinner are in partnership preparing the 
way of eternal life for man. Christ alone en- 
dured the cross; Christ alone bore the wrath; 



The Vail, and the Vaii, Rent. 145 

Christ alone suffered the penalty; Christ alone 
was smitten for us; Christ alone paid the debt; 
Christ alone made satisfaction for sin; Christ 
alone said " It is finished," and God in justice 
to the great transaction rent the Vail from top 
to bottom. No part left unrent; not an inch 
untorn. In this tremendous undertaking there 
were two — Christ and God. The third party, 
the sinner, now receives the benefit. The 
Gospel for the sinner is: Cease your doing; 
renounce your merit; quit your works. For 
"to him that worketh not, but believeth on 
Him that justifieth the ungodly, his faith is 
reckoned for righteousness. " Rom. iv. 5. 

6. Rent in the mz'dst. 

The exactness of Scripture proves its divine 
origin. In its minuteness we find perfection. 
Its details are masterpieces of wondrous skill. 
What is omitted by some of the writers is sup- 
plied by another, and in this system of omission 
and supply we trace the operations of the divine 
Spirit, author and finisher of all Scripture. 
"And it was about the sixth hour, and there 
was a darkness over all the earth until the ninth 
hour. And the sun was darkened, and the 
Vail of the temple was rent in the midst. And 



146 Tabernacle Types. 

when Jesus~had cried with a loud voice He said, 
Father into thy hands I commend my spirit: 
and having said this, He gave up the ghost." 
Luke xxiii. 44-46. 

There is much meaning in the fact that the 
Vail was rent * ' in the midst, "when we remem- 
ber that the Mercy-seat in the Most Holy place 
was directly before the Vail. The rending of 
the Vail would therefore reveal the Mercy -seat, 
with its atoning blood, as well as give direct 
access to the place of communion with God. 
What a contrast between the sinner's devices 
and God's design of salvation ? What rounds, 
journeys, and endless manoeuvres; what pen- 
ances and punishments; what religious obser- 
vances, fastings and prayers are practiced with 
a view of appeasing God and effecting an 
entrance into His presence! Oh! that vain 
man would consider how every such effort, with 
foolish notions about character or culture 
meriting salvation, ignores the rent Vail and 
denies the absolute sufficiency of Christ's 
death. God's way of salvation is easily com- 
prehended. The superstition of man would 
shroud it with mystery, but the Word of reve- 
lation makes it divinely simple. Faith accepts 
the Gospel message and rests on the finished 



The Vaii,, and the Vaii, Rent. 147 

work of Calvary . ' ' Having therefore, brethren, 
boldness to enter into the holiest by the blood 
of Jesus, by a new and living way, which He 
hath consecrated for us, through the Vail, that 
is to say His flesh; and having an High-priest 
over the house. of God, let us draw near with 
a true heart in the full assurance of faith." 

It is well to bear in mind that though the 
Vail of the Temple was the one rent, that Vail 
served a similar purpose to the Vail of the 
Tabernacle. 2 Chron. iii. 14. It was made of 
the same materials, yet of so durable a texture 
that, according to a Jewish writer, it would 
have required the strength of a yoke of oxen 
pulling in opposite directions to rend it apart. 
The rending therefore was not accidental. Nor 
did it take place by human interference. No; 
God smote it; His hand did it. "Salvation 
is of the Lord." " In this was manifested the 
love of God toward us, because that God sent 
His only begotten Son into the world, that we 
might live through Him." 1 John iv. 9. 

7. The Rending a Protest. 

The rending of the Vail was, no doubt, a 
rebuke to the carnal practices of Jewish priests 
and worshipers. The purpose of the ritual 



148 Tabernacle Types. 

given them had been shamefully perverted in 
their hands. They had ceased to understand 
its spiritual meaning. There were pious indi- 
viduals amongst them, but nationally they 
had sadly departed from the living God. 
Their backsliding displeased Him; their idol- 
atries grieved His loving heart. Notwith- 
standing, they still kept up the appearance of 
religion, even increasing forms, adding cere- 
monies, and multiplying traditions of men. 
This conduct was condemned of God by the 
mouth of His prophets. Hear what He thinks 
of every attempt to serve Him in a like spirit. 
"To what purpose is the multitude of your 
sacrifices unto me ? saith the Lord : I am full 
of the burnt offerings of rams, and the fat of 
fed beasts; and I delight not in the blood of 
bullocks, or of lambs, or of he goats. When 
ye come to appear before me, who hath re- 
quired this at your hand, to tread my courts ? 
Bring no more vain oblations ; incense is an 
abomination unto me ; the new moons and 
sabbaths, the calling of assemblies, I cannot 
away with; it is iniquity, even the solemn 
meeting. Your new moons and your appointed 
feasts my soul hateth ; they are a trouble unto 
me ; I am weary to bear them. And when ye 



The Vaii,, and The Vail Rent. 149 

spread forth your hands, I will hide mine eyes 
^from you : yea, when ye make many prayers, 
I will not hear : your hands are full of blood." 
Isa. i. 11-15. 

To what purpose is religion without heart ? 
It is always obnoxious to God. He looks not 
at the outward appearance. Drapery, embel- 
lishment, and mere sensuous practices, as a 
substitute for spiritual religion, His soul 
hateth. Will- worship and affected humility, 
when the heart is in rebellion against His 
grace, He utterly abhors. His presence had 
therefore departed from the Temple and its 
worship. The rending of the Vail discovered 
the absence of the Shekinah glory. He no 
longer dwelt there between the Cherubim. 
"The true tabernacle" enshrined that 
glory in His own sacred Person. To the eye 
of faith only, however, was it manifest. When 
the word became flesh, and tabernacled 
with men, believing worshipers "beheld His 
glory, the glory as of the Only begotten of the 
Father." The One greater than the Temple 
had come. All acceptable worship is now pre- 
sented to the Father through Him. The act 
of rending the Vail was heaven's grand verdict 
of disapproval passed on empty ceremonialism, 



150 Tabernacle Types. 

even as the smiting of the body of Jesus on 
the cross was the end of ceremonialism itself. 
" God is a Spirit, and they that worship Him 
must worship Him in spirit and in truth." 
John iv. 24. 

It is deeply interesting to remember that 
when the Vail was rent the graves were opened. 
The atonement made by our L,ord opened the 
way for the sinner from the deepest gulf into 
which sin had plunged us up to the highest 
heaven where grace hath placed us. Besides it 
embraces in its wide scope our final salvation in 
resurrection. The bodies of those saints which 
arose after the resurrection of Christ assure us 
of the bodily resurrection of all who sleep in 
Jesus. Then only will our salvation be con- 
summated, when in the power of an endless 
life we are brought up from our graves, in the 
completeness of glorified humanity, to be " for 
ever with the Lord." The path from earth to 
heaven; from man to God; from sin to holi- 
ness; from death to life; from corruption to 
incorruption; from the grave to the glory, is 
by and through the blessed Saviour's work of 
substitutionary death, symbolized in the won- 
derful phenomenon of the rent Vail. 



XVIII. 
The Friendly Cloud. 

THE first year of Israel's national existence 
was fraught with new and strange expe- 
riences. Redemption, pilgrimage, dis- 
cipline, miracles, deliverances, had come to 
them. The year ended with overwhelming 
proof of God's great goodness to the people of 
His choice. The New Year opens with the 
erection of the Tabernacle and the presence o 1 
God in Glory coming to abide in their midst. 
How will they receive this Royal guest ? How 
will they treat Him in the years to come? 
His presence was enwrapt in the Cloud and 
enfolded in the Shekinah. ' ( So Moses finished 
the work. Then a Cloud covered the tent of 
the congregation, and the glory of the Lord 
filled the Tabernacle." Ex. xl. 33, 34. 

1, The Cloud their Leader. 

The Cloud of Glory was an indispensable 
companion of the people, serving them in 
various ways. It first became their Guide. 

"And they took their journey from Succoth, 
(151) 



152 Tabernacle Types. 

and encamped in Etham, in the edge of the 
wilderness. And the I^ord went before them by- 
day in a pillar of a cloud to lead them the 
way ; and by night in a pillar of fire, to give 
them light ; to go by day and night : He took 
not away the pillar of the cloud by day, nor the 
pillar of fire by night, from before the people." 
Ex. xiii. 20-22. 

The Clould like a shepherd went before 
them, directing their march. Encamped on 
the edge of the wilderness, all alike ignorant 
of the great sea and trackless desert lying 
on their way, they are of necessity shut up to 
the leadership of God their Redeemer. He 
promised to bring them up out of the affliction 
of Egypt, and to bring them unto a land flow- 
ing with milk and honey. Ex. iii. 17. 

Ever ready to fulfil His word, He now 
appears ' ' in the Cloud ' ' to show them the 
way. Blind themselves, they gladly accept 
His leadership. 

But previously another relationship was 
established between Jehovah and His people. 
He had sheltered them by the blood of the 
lamb from the judgment sword. He thus be- 
came their Saviour. This is the gospel order; 
redemption first, then guidance. Salvation 



The Friendly Cloud. 153 

to begin with, afterward those things which 
accompany salvation. 

Concerning their redemption we read: " For 
I will pass through the land of Egypt this 
night, and will smite all the first-born in the 
land of Egypt, both man and beast; and against 
all the gods of Egypt I will execute judgment: 
I am the Lord. And the bloo'd shall be to 
you for a token upon the houses where ye are: 
and when I see the blood, I will pass over you, 
and the plague shall not be upon you to destroy 
you, when I smite the land of Egypt." Ex. 
xii. 12, 13. 

Trrs is only one phase of redemption, that 
which is negative. Its positive aspect is thus 
described : "And it came to pass at the end of 
the four hundred and thirty years, even the 
selfsame day it came to pass that all the hosts 
of the Lord went out from the land of Egypt. 
It is a night to be much observed unto the Lord 
for bringing them out from the land of Egypt : 
this is that night of the Lord to be observed 
of all the children of Israel in their genera- 
tions." Ex. xii. 41, 42. 

The application of this truth to believers 
now is very precious. The blood of the anti- 
typical Lamb has sheltered us from the wrath 



154 Tabernacle Types. 

of God revealed from heaven against sin. 
"Forasmuch as ye know that ye were not 
redeemed with silver and gold, . . . but 
with the precious blood of Christ, as of a Lamb 
without blemish and without spot." i Pet. 
i. 1 8, 19. So much regarding our redemption 
is indeed blessed. This is not all, however. 
Christ died ' ' that He might deliver us from 
this present evil world, ' ' and ' ' that He might 
bring us unto God." Gal. i. 4; 1 Pet. iii. 18. 
As redeemed Israel sang their song of thanks- 
giving, so do we gladly unite in "giving 
thanks unto the Father . . . who hath 
delivered us from the power of darkness, and 
hath translated us into the kingdom of His 
dear Son." Col. i. 12, 13. There are also 
other aspects of this truth, including "the 
redemption of the body," which we cannot 
enter upon here. 

Still keeping before us the history of the 
Israelites, let us not forget that their pilgrim 
life followed redemption. As pilgrims and 
strangers, marching onward through a desert 
not trodden by us before, we also need a guide. 
And Christ is our Guide. He guides with 
His eye, Ps. xxxii. 8; by His Spirit, John xvi. 
13; by His Word, Ps. cxix. 105. When brought 



The Friendly Ceoud. 155 

face to face with difficulties we need but cr3' to 
Him, and from the guide-book of revelation 
we shall hear His voice in response, "This is 
the way, walk ye in it." The Lord Jesus is a 
sufficient guide. We need no other. All 
others mislead. The heart is a deceitful guide; 
the man who trusts in it is a fool. A human 
leader is an unstable guide: "Cursed be the 
man that trusteth in man and maketh flesh his 
arm." Jeremiah xvii. 5. The world is a false 
guide, alluring our footsteps into forbidden 
places. The devil, as an angel of light, con- 
trives to employ himself in the capacity of 
leader, but he " goeth about seeking whom he 
may- devour." Him we are to "resist, stead- 
fast in the faith." False teachers, themselves 
blind, become leaders of the blind; from such 
we are to turn away. Besides (alas, that it 
must be spoken), we who would be teachers, 
whose hearts are loyal to Christ, are so poorly 
instructed in the things of God, and so un- 
evenly balanced in judgment, that we too 
(though undesignedly) lead many into by-paths 
of error. 

Blest are we in our Shepherd-leader. Let 
us therefore keep our eye upon His guiding 
hand. He is our Pillar of Cloud, to show us 



156 Tabernacle Types. 

the way. Shall we not follow His leadership? 
Israel watched their Cloud and prepared to 
follow it by night or day, thus recognizing 
God's will supreme — God's purpose sovereign. 
It becomes our duty, surrounded as we are by 
increasing dangers, to guard scrupulously 
against every element that would come between 
our souls and our heavenly leader. Cultivating 
intimacy with His word we shall soon readily 
distinguish His voice from the voice of stran- 
gers. The path of implicit obedience is the 
only path of safety; it is the path of God's 
approval. May we therefore secure this com- 
mendation, as we seek to follow no man save 
"Jesus only." 

2. The Cloud their Shield. 

It protected them against the power of Pha- 
raoh. From the shore of the Red Sea, whither 
the Cloud had led them, they beheld the 
Egyptian army following in hot pursuit. 
Hemmed in by mountains, and arrested on 
their onward march by the waters of the sea, 
they cry to the L,ord for help. Then does He 
appear in the cloud on their behalf. ' 'And the 
Angel of God which went before the camp of 
Israel, removed and went behind them and the 



The Friendly Ci.oud. 157 

pillar of the cloud went from before their face 
and stood behind them; and it came between 
the camp of the Egyptians and the camp of 
Israel; and it was a cloud and darkness to them, 
but it gave light by night to these so that the 
one came not near the other all the night." 
Ex. xiv. 19, 20. 

The promise that God made to Abraham — 
" Fear not, Abram, I am thy shield "—He ful- 
fils to his children and His children's children. 
The Lord God was their "sun and shield." 
No Egyptian could smite them. Protected by 
the presence of their Leader, their fears are 
hushed, and their foes defeated. 

Thus the sheltering power of our God sur- 
rounding His believing ones is illustrated by 
the Tabernacle Cloud. Paul counsels the 
Ephesian converts to ( ( put on the whole armor 
of God," and adds, "Above all taking the 
shield of faith wherewith ye shall be able to 
quench all the fiery darts of the wicked." 
Eph. vi! 16. 

The shield is not here represented as superior 
to other parts of the armor. "Above all," is 
simply " over all," as the great defensive cov- 
ering which can be changed to any position, 
and so protect the whole body. God in Christ 



158 Tabkrnac^e Types. 

is the shield, whose protection faith alone can 
use. Blind reason can see no defence in Him, 
but faith places God between the soul and 
every foe, exulting in security. Thus is He 
the shield of faith. What triumph, fellow- 
believer, is ours! Our life hid in God! Oh, 
what rest of soul do we experience, when faith 
claims safety from the Lord. " The name of 
the Lord is a strong tower; the righteous run- 
neth into it, and is safe." Prov. xviii. 10. 

3. The Cloud their Shade. 

The Glory-cloud served the people in this 
new relation; "The cloud of the Lord was 
upon them by day." Numb. x. 34. "Thy 
cloud standeth over them." Numb. xiv. 14. 
" He spread a cloud for a covering." Ps. cv. 
39. Descending on the Tabernacle over the 
Most Holy place, it assumed a pillar-like shape, 
while its body spread in every direction, com- 
pletely sheltering the whole encampment from 
the oppressive heat of the sun. Thus did the 
Cloud overshadow them, refreshing them with 
its cooling shade like " a great rock in aweary 
land." What blessed provision! What a kind 
and gracious Sovereign ! It is sweet consolation 
to remember that Jesus, "having loved His 



The Friendly Cloud. 159 

own which are in the world, loves them unto 
the end." He is our shade upon our right 
hand, never absent, never indifferent. Tem- 
pering every burning ray by the interposition 
of His presence, it falls mildly upon His 
beloved people. Abiding beneath His shadow, 
realizing His love, our souls are filled with 
great delight. Beneath His outstretched wings 
of tenderest care we are safe from every devour- 
ing element. His mercy covereth us and His 
goodness extendeth over all. "I sat down 
under His shadow with great delight, and His 
fruit was sweet to nry taste." Cant. ii. 3. 

^. The Cloud their Avenger. 

The ways of Jehovah were exemplified in 
redemption and retribution. While we rightly 
magnify the goodness of the Lord we dare not 
minimize His severity. Rom.xi. 22. Accord- 
ingly we read: "And it came to pass, that in 
the morning watch the L,ord looked unto the 
host of the Egyptians through the pillar of fire 
and of the cloud, and troubled the host of the 
Egyptians, and took off their chariot wheels 
that they drove heavily . . and the Eord 
overthrew the Egyptians in 'the midst of the 
sea." Ex. xiv. 24-28. The battle was not 



i6o Tabernacle Types. 

Israel's but God's. They stood still and saw 
His salvation ; they marched forward, and He 
wrought victory. ' ' Then sang Moses and the 
children of Israel this song unto the Lord and 
spake saying, I will sing unto the Lord for He 
hath triumphed gloriousl}-, the horse and his 
rider hath He thrown into the sea. ' ' Ex. xv. I. 
Herein again do we rejoice, for is it not 
written, "Vengeance is mine, I will repay, saith 
the Lord " ? Our day of triumph is at hand, 
and in anticipation we may celebrate the vic- 
tory by holy song. '' ' The God of peace shall 
bruise Satan under your feet shortly." Rom. 
xvi. 20. Already, He who hath redeemed us 
by His blood, has spoiled principalities and 
powers, making a show of them openly and 
triumphing over them in Himself. He will 
continue to push the battle to the gate, until 
death the last enemy shall be destroyed, and it 
will be said again of both His foes and ours, 
" there remained not so much as one of them." 
Ex. xiv. 28. 

5. The Cloud their Light. 

The people were never in darkness during 
their wilderness sojournings. ' ' The Lord went 
before them . . by night in a pillar of 



The Friendly Cloud. i6r 

fire to give them light . . He took not 
away the pillar of fire by night from before the 
people." Ex. xiii. 20, 21. The light of the 
Cloud sufficed for the whole encampment, and 
as it moved it illumined their pathway. The 
night also became luminous about them. The 
Cloud was indeed a lamp to their feet and a 
light to their path. Ps. cxix. 105. 

Christ is the light of the church : the 
church is the light of the world. The church, 
like the moon, shines by borrowed light. 
When she faces the sun light will flood her 
life, but when the world comes between the 
light is darkened. It is sadly marred testimony 
when the light of Christ is thus eclipsed. 

"Truly the light is sweet and a pleasant 
thing it is for the eyes to behold the sun," but 
there is a light whose rays illumine the dark- 
ness of the mind, and brings healing to the 
wounded soul. "God who* commanded the 
light to shine out of darkness, hath shiued in 
our hearts to give us the light of the knowledge 
of the glory of God in the face of Jesus Christ." 
2 Cor. iv. 6. That light illumines the pilgrim's 
pathway, chasing away the darkness and mak- 
ing plain the way in which he should walk. 
' ' God is light, and in Him is no darkness at 
11 



162 Tabernacle Types. 

all." Believers are introduced into the pres- 
ence of God to have communion there with 
Him. "But if we say we have fellowship 
with Him, and walk in darkness we lie, and 
do not the truth." i John i. 6. The Jews of 
old could only stumble in darkness when wil- 
fully shutting their eyes to the light of the 
Cloud or when engaged in pursuits beyond the 
encampment. How sad that any now should 
bring darkness upon themselves while bright 
beams of Scripture radiate with undimmed 
power, filling the eye of faith with their pre- 
cious light. Unbelief excludes that light, and 
brings darkness into the soul. Christ shining 
out in His Word is our bright Cloud of glory. 
His face is our Shekinah. What a heaven to 
look upon! What clear noonday light is ours! 

6. It was their Holy Oracle. 

It revealed God's will to Israel and regulated 
all their movements during their long march. 

' 'And when the cloud was taken from the 
Tabernacle, then after that the children of 
Israel journeyed: and in the place where the 
cloud abode there the children of Israel pitched 
their tents." Numb. ix. 17. How many were 
its precious relationships to the people! How 



The Friendly Ci,oud. 163 

deeply interesting its history! How important 
its typical features! The promise of God to 
His people was very precious: "And there I 
will meet with the children of Israel, and the 
tabernacle shall be sanctified by my glory. 
And I will sanctify the tabernacle of the con- 
gregation, and the altar: I will sanctify also 
both Aaron and his sons, to minister to me in 
the priest's office. And I will dwell among 
the children of Israel, and will be their God. 
And they shall know that I am the Lord 
their God, that brought them forth out of the 
land of Egypt, that I may dwell among them: 
I am the Lord their God." Kx. xxix. 43-46. 

How glorious must have been the fulfillment 
of this promise ! It was indeed fully realized. 

' ' So Moses finished the work. Then a cloud 
covered the tent of the congregation, and the 
glory of the Lord filled the tabernacle. And 
Moses was not able to enter into the tent of the 
congregation, because the cloud abode thereon, 
and the glory of the Lord filled the tabernacle. 
And when the cloud was taken up from over 
ihe tabernacle, the children of Israel went on- 
ward in all their journeys. But if the cloud 
was not taken up, then they journeyed not till 
the day that it was taken up. For the cloud 



164 Tabernacle Types. 

of the Lord was upon the tabernacle by day, 
and fire was on it by night, in the sight of all 
the house of Israel throughout all their jour- 
neys." Ex. xl. 33-38. 

When the Tabernacle gave place to a more 
permanent house, the presence of the Lord in 
the Cloud likewise consecrated the Temple. 
"And it came to pass, when the priests were 
come out of the holy place, that the cloud filled 
the house of the Lord, so that the priests 
could not stand to minister because of the 
cloud : for the glory of the Lord had filled the 
house of the Lord." 1 Kings viii. 10, 11. 

We have noticed the several relations of the 
Cloud to the people, and the various ways in 
which it served them. It was a guide, a 
defence, a shade, a light, an avenger, an oracle 
by which God communicated His most just 
and righteous will. We have also remarked 
how sweetly illustrative it is of our Father's 
loving care, and how He ordains what is right 
for His children. Happy the soul that can 
quietly wait on Him, fully conscious that His 
will is best, and His purposes only good. 

Through the sin of Israel this beautiful 
friendly Cloud departed from the earth, and 
free intercourse was interrupted between man 



The Friendly Cloud. 165 

and God. At intervals only it visited our world 
in connection with the fulfillment o His prom- 
ises or the ratification of His will. Finally it 
disappeared, until, after a lapse of ages, it was 
seen again, resting upon Christ, the true 
tabernacle, when on the holy Mount. Then 
heaven came down to earth; " and there came 
a voice out of the cloud, saying, This is my 
beloved Son; hear Him." Luke ix. 34. Its 
last appearance was at the ascension of Jesus, 
when " a cloud received Him out of their 
sight." Actsi. 9. But in prophecy it is decreed: 
"And the Lord will create upon every dwelling- 
place of Mount Zion, and upon her assemblies, 
a cloud and smoke by day, and the shining of 
a flaming fire by night: for upon all the glory 
shall be a defence." Isa. iv. 5. The Cloud 
shall become visible once more. When the 
earth is purified, and made meet for God's 
dwelling-place, and Israel is restored to their 
own land; when Christ reigns over them as 
King in His holy hill of Zion; when righteous- 
ness and peace are established by His personal 
Presence, then shall He dwell in their midst 
and throughout the land the Shekinah token 
will be seen, when ' '' the glory of the Lord shall 
be revealed, and all flesh shall see it together; 



166 Tabernacle Types. 

for the mouth of the Lord hath spoken it." 
Isa. xl. 5. Israel shall again rejoice in her 
King, when the days of her mourning and 
desolation shall be ended. To them also shall 
the promise be fulfilled, ' ' The sun shall be no 
more thy light by day; neither for brightness 
shall the moon give light unto thee; but the 
Lord shall be unto thee an everlasting light 
and thy God thy Glory." Isa. lx. 19. 



XIX. 

PRIKSTHOOD. 

THE subject of Priesthood is so intimately 
connected with the whole scheme of 
salvation that it constitutes its very warp 
and woof. It is the substance of all gospel 
doctrine, the sum of all its symbolism, and the 
foundation of all christian faith and hope. It 
brings the person of the Son of God directly 
before us for our study; a study from which 
the devout believer will not be readily turned 
aside. Every blessing which comes to us from 
a loving Father's hand is through Him who 
glorified not Himself to be made a high priest, 
but was called of God to the office, as was 
Aaron. Heb. v. 4. 

That another must mediate with God on our 
behalf is the innate conviction of the human 
heart. The sinner universally recognizes that 
he cannot come to God of himself, and treat 
directly with Him. He has no assurance of 
fitness in himself. Hence, in the numerous 
religions of all ages we find the Priesthood the 
most essential feature. The only refuge for the 
(167) 



168 Tabernacle Types. 

soul trembling under the knowledge of God's 
wrath against sin is in mediation. And it is 
significant, though there is no evidence that 
this idea of Priesthood reached certain nations 
through Scripture or tradition, that their crude 
worship centres in the priest. The very neces- 
sity of their fallen nature adopted a scheme 
which in its higher sphere is of divine origin. 

i. Perversion of Priesthood. 

In nearly all systems of religious worship 
Priesthood in some form constitutes an essential 
element. Even pagan nations, recognizing the 
facts of holiness and sin, notwithstanding their 
shocking practices, seek refuge in sacrifice. 
The great underlying principle of one for others 
is the only hope of salvation. The correct 
application of this principle is the essence of 
the Gospel. That this glorious plan of God 
for our salvation through the Priesthood of 
Christ has been grossly perverted, we need 
only revert to the groves of Baal, the inhuman 
rites of Moloch, and the frenzied votaries of 
Juggernaut. Besides, so-called christian sys- 
tems have leavened the truth with their cor- 
ruptions, and their priesthood is but a base 
imitation of the divine model. In this respect 



Priesthood. 169 

Rome has shamefully excelled. The iniquities 
of her confessional; her assumptions and pre- 
tensions; her mimicry of Judaistic ceremony 
and sacrifice, only prove what Christless deeds 
are done in Christ' s holy name. O ther churches 
have copied Rome in thus subverting the truth. 
Instead of proclaiming Christ they point to 
their human priests; in place of the great sac- 
rifice of Calvary, they present unbloody and 
repeated sacrifices : with them it is no longer 
Justification by faith, but Justification through 
the sensuous display and unmeaning symbol 
of a childish Ritualism. What mockery are 
such mummeries to an awakened conscience 
seeking relief from the guilt of sin, or to the 
helpless sinner struggling against its power! 
Likewise Rationalistic teachers, who glory in 
their creedless non-belief, with irreverent con- 
ceit assume the role of priests. ' ' Priests of 
science/' forsooth, they claim to be. Their 
immodesty is as consistent as their ignorance, 
the very appellation appropriated by them 
being a contradiction in itself. The import of 
the title ' ' Priest ' ' is that of ' ' sacrificer. ' ' The 
essential idea is mediation. The office involves 
a service to be rendered to God, and a sacrifice 
to be presented, from which certain results 



170 Tabernacle Types. 

must flow to the parties for whom this ministry 
is fulfilled.* "For every high priest, being 
taken from among men, is appointed for men 
in things pertaining to God, that he may offer 
both gifts and sacrifices for sins: who can bear 
gently with the ignorant and erring, for that 
he himself also is compassed with infirmity; 
and by reason thereof is bound as for the peo- 
ple so also for himself to offer for sins. And 
no man taketh the honor unto himself but 
when he is called of God, even as was Aaron." 
Heb. v. 1-5. 

The Priesthood of Christ being the object of 
Satan's deadly hatred, he therefore supplies 
through human agency, base imitations, coun- 
terfeits and substitutes. What a delusion is a 
sham priesthood! The divine plan from the 
beginning was that man should be saved by 
priestly mediation. So when the link snapped 
which had bound Creator and creature together 
in harmony, that plan was unfolded in the first 
promise. In the fulness of time the promise 

* "The idea of priesthood belongs to the realm of grace. I 
would as soon think of transferring the language of Geometry 
and Algebra to Botany and talk of the hypotheneuse of a flower, 
or the square root of a tree, or the differential co-efficient of a 
convolvolus, as to speak of the priesthood of nature, or of let- 
ters, or of science." — Hugh Martin. 



Priesthood. 171 

was made good and Jesus Christ came to weld 
again the broken chain, having effected recon- 
ciliation through death, and opened the way 
of access to God for the alienated sinner by 
the sacrifice of Himself. ' ' Having therefore, 
brethren, boldness to enter into the holy place 
by the blood of Jesus, by the way which he 
dedicated for us, a new and living way, through 
the vail, that is to say, his flesh: and having a 
great Priest over the house of God; let us draw 
near with a true heart in fulness of faith." 
Heb. x. 19-22. 

2. Object of Priesthood. 

In type, symbol, ceremony, and prophecy, the 
cause, results, and consummation of the Priest- 
hood is the theme. From Eden to Sinai; from 
Sinai to Calvary; from Calvary to the Second 
Advent; throughout the days of the millennial 
Kingdom, and, in the Eternal State, the words, 
acts, triumphs, and glories, of our great High 
Priest form the basis of worship, the song of 
redemption, and the theme of eternal praise. 

The grace of God brought Salvation toman. 
Like the light in its dawning, when bold peaks 
and lofty summits are first illuminated, the 
coats of skins, Abel's lamb, Noah's sacrifice, 



172 Tabernacle Types. 

Abraham's altar, and the wilderness Tabernacle 
caught the early beams of salvation and reflected 
the light of grace. In later days the prophets 
watched, as light and shadow alternated. • For 
a time there was an eclipse, when the Anti- 
typical Offerer presented to the sacred fire a 
sacrifice of divine and unspeakable value, even 
Himsei/f. But soon the darkness of that awful 
hour rolled away, and the great High Priest 
passed into the presence of God for us, having 
purged our sins by His own blood, and sprink- 
ling it on the throne of Mercy in the presence 
of vindicated Justice, cried, ' ' Behold the token 
of my death on behalf of my people; this blood 
is their ransom: Mercy, hasten forth and bind 
their wounds, heal their diseases, purify their 
hearts, and proclaim my Priestly work as their 
plea for eternal salvation/' And thus does 
Mercy fulfill her sweet mission in the glad 
announcement: ' ' Christ entered not into a holy 
place made with hands, like in pattern to the 
true; but into heaven itself, now to appear 
before the face of God for us: nor yet that he 
should offer himself often; as the high priest 
entereth into the holy place year by year with 
blood not his own; else must he often have 
suffered since the foundation of the world: but 



Priesthood. 173 

now once at the end of the ages hath he been 
manifested to put away sin by the sacrifice of 
himself." Heb. ix. 24-27. Blessed Priest! 
Blessed ministry of Mercy ! Blessed salvation ! 
4 ' Let us therefore draw near with boldness 
unto the throne of grace, that we may receive 
mercy, and may find grace to help us in time 
of need." Heb. iv. 16. 

Thus, then, this part of Christ's priestly min- 
istry is completed, in that He made atonement 
for sin, "for this He did once for all when He 
offered up Himself." Heb. vii. 27. "And 
every priest indeed standeth day by day minis- 
tering and offering oftentimes the same sacri- 
fices, the which can never take away sins: but 
He, when He had offered one sacrifice for sins 
forever, sat down on the right hand of God. ' ' 
Heb. x. n, 12. A seated priest in heaven 
denotes a completed work. By His own blood 
He put sin away; therefore is forgiveness of 
sins preached in His name. And "where 
remission of these is there is no more offering 
for sin." Heb. x. 18. 

3 . Necessity of Priesthood. 

Of what importance is the Priesthood of 
Christ to the believer beyond the forgiveness 



174 Tabernacle Types. 

of his sins ? We reply, of immense importance. 
" For if while we were enemies, we were recon- 
ciled to God through the death of his Son, 
much more being reconciled, we shall be saved 
by his life." Rom. v. 10. Because He lives 
we shall live; nay, more, thereby we live in 
full acceptableness before the Father of glory, 
to whom our worship ascends as sweet fra- 
grance from the golden censer in the hands of 
our great High Priest. Likewise, daily defile- 
ment is washed away by His priestly ministra- 
tions on our behalf, and communion with God 
becomes not only possible but continuous. 
Through Him we have access by one Spirit, 
unto the Father. Kph. ii. 18. Priesthood can 
only be fully appreciated in its manifold rela- 
tions, of which atonement is the foundation. 
It includes intercession, and is perpetual; 
atonement is finished: intercession is carried 
on in heaven; atonement was made at the cross: 
intercession is exercised within the vail; atone- 
ment was completed outside the camp in burn- 
ing to ashes the sin-offering (the blood, token of 
sacrificed life, is ever presented in the heavenly 
sanctuary): intercession is for the saint; atone- 
ment is for the sinner (who on believing 
become the subject of priestly advocacy and 



Priesthood. 175 

intercession) : atonement was made through 
death; intercession is ministered in life : atone- 
ment delivers from the curse of sin, but interces- 
sion entitles us to the possession of holiness. 
Nor is the measure of that holiness according 
to the vigor of our faith, or the intensity of our 
feeling, or the earnestness of our devotions, 
but according to God's high estimate of the 
work, righteousness, and dignity of His beloved 
Son. ''Wherefore, holy brethren, partakers 
of a heavenly calling, consider the Apostle and 
High Priest of our confession, even Jesus." 
Heb. iii. 1. 

Physical purity and freedom from all bodily 
blemishes of priests under the law, their moral 
qualities, their ordination and consecration to 
the office, and their symbolic robes, represented 
the perfections, graces, and unsullied holiness 
of our Lord as Priest over His own house. 
1 ' For such a high priest became us, holy, 
guileless, vmdefiled, separated from sinners, 
and made higher than the heavens." Heb. 
vii. 26. Now, by faith, believers have access 
into heavenly regions enrobed in the untarnished 
lustrous righteousness of the perfect Man in 
whom we are graced. (See Gr. Col. i. 6.) 

The measure of Israel's acceptance was the 



176 Tabernacle Types. 

measure of their priests' acceptance. How 
much more glorious our acceptance in our 
greater representative, ' ' the Beloved. ' ' It 
bodes no comfort to inquire what am I in my 
best estate; it brings no grief to know what I 
am in Christ. 

"And this I do find, 

We two are so joined, 

He'll not live in glory 

And leave me behind." 

The tendency of our nature is towards intro- 
spection, an exercise fraught with the highest 
danger, leading to a presumptuous •self-com- 
placency, in painful contrast to a healthful soul 
which, renouncing self as utterly unworthy of 
trust, becomes satisfied wholly and only 
with Christ. 



XX. 

Prikstly Garments. 

THK duties of Israel's High Priest were 
manifold. He offered sacrifice, and 

made atonement for sins, Lev. xvi.; he 
burned incense, Lev. xvi. 12, 13; he examined 
diseases, Lev. xiii. 2; he declared the will of 
God to the people, Numb, xxvii. 21; Deut. 
xxxiii. 8; he decided controversies, and solved 
tribal and family difficulties, Deut. xvii. 8-12; 
xix. 17; xxi. 5; he presented to Jehovah the 
names of the tribes on the shoulder-stones, and 
breast-plate, Kx. xxviii. 9-29; and he blest the 
people in the name of the Lord, Numb. vi. 
23-27. 

Called to the office of priesthood, holy- 
harmless and undefiled in person and character, 
overflowing with compassion, tender, thought- 
ful, and just toward God and Man, the Son of 
God entered upon His mediatorial work en- 
dowed with all necessary qualifications. In 
the heavenly sanctuary He now represents His 
people, Heb. ix. 24; for them He intercedes, 
Heb. vii. 25; to them He declares the will of 

12 (177) 



178 Tabernaci,K Types. 

God by His word, Heb. i. 1 ; He rebukes their 
evil, Rev. ii.; He judges their thoughts and 
ways, Heb. iv. 13, and He will appear a sec- 
ond time to bless them with an everlasting 
benediction. Heb. ix. 28. 

We may now consider the high priestly gar- 
ments, and their spiritual application. There 
were two sets of clothing, one of fine linen, 
comprising breeches, robe, and girdle, and the 
other including ephod, robe of ephod, curious 
girdle, mitre, and crown. The latter were called 
1 ' garments of beauty and glory. ' ' Ex . xxviii. 
2-4. Our great High Priest being clothed 
with purity and glory, needed no material rai- 
ment of costly fabric for personal adornment. 
In all things He has the pre-eminence. To the 
eye of faith He ever appears " altogether 
lovely." 

1. The inner garment. 

A fine linen coat covered the priest's body 
from neck to feet. It might be called his per- 
sonal raiment, even as the beautiful garments 
were his official raiment. 

Fine linen was recognized as the emblem of 
purity. Hence : ' ' L,et thy priests be clothed 



Prikstxy Garments. 179 

with righteousness." Every high priest of 
Israel was personally a sinful man. Therefore 
was he washed with water, clothed with linen, 
and offered sacrifice for himself. His cere- 
monial purity set forth in figure the personal 
purity of Jesus, who was spotless, guileless, 
sinless. And now we as priests unto God are 
called a holy priesthood through His cleansing 
blood and sanctifying grace. 

2. The Girdle. 

This article of dress denoted preparedness 
for service. Doubtless this is its typical sig- 
nification. There were two girdles, one of pure 
white linen, the other richly embroidered with 
the deep colors of blue, purple and scarlet. 
The priest w T as a servant. likewise the Son 
of Man came not to be ministered unto but to 
minister. He took upon Himself the form of 
a servant. " Righteousness is the girdle of 
His loins, and faithfulness the girdle of His 
reins." Isa. xi. 5. He took a towel and girded 
Himself, then poured water into a basin and 
washed the disciples' feet. John xii. 4, 5. Anon 
He stands in the midst of His Church girt 
about the paps with a golden girdle, ready to 
serve His people, in searching out with His 



180 Tabernacle Types. 

eyes of flame the hidden evil which brings to 
them spiritual damage. Thus in detecting sin, 
as the Investigating Priest, and in washing 
away sin, as the Atoning Priest, our blessed 
I^ord stands girded, ever ready to serve us. 
Come, then, tempted, troubled, defiled, failing 
disciple, and permit the Master to serve you, heal 
you, and cleanse you. Come and receive the 
benefit, and worship at His feet. " Unto Him 
that loveth us, and loosed us from our sins by 
His own blood . . to Him be the glory and 
the dominion for ever and ever." Rev. i. 5, 6. 
Believers are also ministering priests. It is 
their privilege to wear the badge of service, to 
gird up the loins of their mind, and occupy as 
, men who wait for their L,ord. 

3. The Blue Robe. 

Worn over the fine linen coat, this long loose 
garment was called "the robe of the ephod." 
It was of woven work, and complete in one 
piece, with openings for the head and arms. 
One purpose of this article of dress was to sup- 
port the pomegranates and bells on its border. 
The color of the robe was blue, and around its 
hem was an ornamental fringe from which 
depended "a golden bell and a pomegranate 



Priestly Garments. 181 

all around the hem of the robe." The golden 
bell gave forth its sweet music, rich in melody, 
for the ear of the great king; the pomegranate 
was a fruit, and both told out that testimony 
and fruitfulness were results of priestly minis- 
try. Jehovah's ear heard the clear golden 
notes, and His eye saw the pattern of heavenly 
fruit which so strikingly illustrated the bless- 
edness of Christ's ministry, as worthy service 
to God. The sound of His activities on our 
behalf is heard within the vail, and the fruit- 
fulness of His work is seen ' ' in bringing many 
sons unto glory." What golden utterances 
ascend from his lips, as words of intercession 
and advocacy, and praise to the Righteous 
Father are heard on high. Figurately, we 
may say, that in uttering the great prayer 
recorded in the seventeenth chapter of John, 
He is arrayed in the blue robe, with golden 
bells and pomegranates. He is the corn of 
wheat not abiding alone, but yielding through 
death a great increase. By His precious blood 
an innumerable multitude will be redeemed 
unto God as the fruit of His toil. 

Speech, seasoned with salt, and the rich fruit 
of the Spirit should characterize every one born 
of God. Sound and fruit: as much of one as 



182 Tabernacle Types. 

of the other; preaching and practice in equal 
parts. What a life is this! 

4.. The Ephod. 

The material which composed this costly- 
garment was fine linen, interwoven with gold 
wire: blue, purple and scarlet colors were 
artistically interblended upon it, making it a 
robe of brilliancy and splendor. The garment 
consisted of two parts, one covering the front, 
the other the back, of the priest. Both parts 
were fastened at the shoulders by golden clasps 
which formed the setting for the onyx stones. 
The pieces were brought together beneath the 
arms by the girdle which bound them together 
to the person, thus making of two parts one, 
complete garment. The Ephod served to sup- 
port the breastplate and shoulder stones, with 
which the twelve tribes were identified. Thus 
the High Priest became the burden-bearer of 
the whole nation. Their names were on his 
shoulders; they rested on him and were the 
objects of his intercession. It was his duty to 
care for them and seek their welfare. They 
dwelt safely on the place of power and security. 
Isa. ix. 6. What a matchless picture of the 
Church in her place of safety ! Our High Priest 



Priestly Garments. 183 

is omnipotent in power; His strength never fails; 
therefore are we ever safe. Hence it is not our 
strength, but His; not our perseverence, but 
His; not our victory, but His. He will safely 
bring us through. Ard herein is comfort for 
the weak and weary ; the Good Shepherd will 
care for the sheep, and bear them 

"on a shoulder 
Which upholds the government of worlds." 

The names of the twelve tribes were engraved 
upon those precious onyx stones, exalted in 
their glory, and enriched in their value. In 
like manner all the wealth, all the glory, all 
the blessedness of the believer, is derived from 
Christ, to whom belongs the preciousness of 
absolute Godhead and perfect Manhood — a 
unique Person of unsurpassed excellence. 

5. The Breastplate. 

This beautiful and costly article was inti- 
mately connected with the Kphod. It was 
made of the same material, woven two spans 
long and one broad, then doubled in order to 
give it strength and firmness, so that it could 
bear up the weight of the twelve precious 
stones. These stones were placed in settings 



184 Tabernacle Types. 

of gold, arranged in rows. All were precious, 
though differing in value and brilliancy. On 
these stones were engraved the names of the 
tribes, each tribe on its own separate stone. 
The Breastplate was suspended from the shoul- 
ders by golden chains connected with the onyx 
stones, and from gold rings in the lower cor- 
ners it was fastened to the girdle of the Ephod 
by a lace of blue. Thus it was kept firmly 
secured over the heart of Israel's priest. The 
nation was then doubly represented — first upon 
his shoulders, the seat of strength; and next 
upon his heart, the seat of love. What a pic- 
ture of Jesus in His present ministry exercising 
His power to uphold His people, and His deep, 
tender, unchangeable love embracing them, 
holding them always close to His heart, and 
presenting them before the Father in the glory 
and preciousness of the splendor with which 
He is invested. 

The precious stones suggest much that is 
very rich in doctrine and experience. 

The divine power of Christ's priesthood in 
raising up His people to a place of safety may 
be illustrated by the onyx stones on the shoul- 
ders. He is a ransomiiig Priest, rescuing from 
death, and a life-giving priest, raising up and 



Priestly Garments. 185 

seating in such heavenly places the subjects of 
His care. Gal. iii. 13; Heb. ii. 14; Eph. ii. 6. 

The perfect knowledge of our Lord regarding 
each disciple is intimated in the individualizing 
of the tribes on the precious stones on the 
Breastplate. "The Lord knoweth them that 
are His." "He calleth His own sheep by- 
name." Such is the infinite knowledge of our 
great High Priest, to whom all our wants are 
known, and from whom no secrets are hid. 

The durability of the precious stones surely 
symbolizes that salvation procured for sinners, 
which the Holy Spirit expressly declares as 
"eternal." And the eternity of our salvation 
is dependent on the perpetuity of the priest- 
hood. Both Christ's continual priesthood and 
our continued salvation are linked together in 
the divine purpose. 

The value of the precious stones would serve 
to remind us of the dearness of the christian 
to his Lord. 

' ' So dear, so very dear to God, 
More dear I cannot be; 
The love wherewith He loves the Son, 
Such is His love to me. ' ' 

When we can comprehend the unfathomable love 
of the Everlasting Father for the Eternal Son, 



186 Tabernacle Types. 

then shall we fathom His love for His redeemed 
sons. But shall we ever fully know ? The fact 
is for us now to believe, and the belief of the 
fact will transform us into holy, humble, devout 
worshipers. John xvii. 23. 

The color and brilliancy of the jewels on the 
Breastplate, and the onyx stones on the shoul- 
ders, will bring to remembrance the thought of 
the glory awaiting the children of God. Our 
Priest will consummate His work in ' ' bringing 
many sons unto glory," — a sphere of such 
holiness, and splendor, and exaltation, with all 
necessary preparation, and adaptation, as befits 
Himself, and which He would not enjoy alone. 
"And the glory which thou hast given me I 
have given unto them; that they may be one, 
even as we are one." John xvii. 22. 

"Jesus, in thee our eyes behold 
A thousand glories more, 
Than the rich gems and polish 'd gold 
The Sons of Aaron wore." 

Both Urint and Thummim were connected 
with the Breastplate. The words mean 
1 ' lights ' ' and ' { perfections. ' ' By these the 
priest discovered the mind of God, and so he 
became the people's counselor in times of 



Priestly Garments. 187 

perplexity. Many fanciful speculations have 
been indulged in by various writers regarding 
the interpretation of Urim and Thummim. 
With this we are for the present satisfied, that 
while this temporary appendix of an earthly 
priesthood has passed away, there abideth for 
ever our holy, wise, instructing, and guiding 
Priest by whose Spirit we shall be led and 
instructed in the right way. 

6. The Hallowed Mitre. 

This article was a bonnet or covering for the 
head, made of fine white linen. A golden 
plate on its forefront was fastened with a blue 
ribbon. The important object of this remark- 
able head-dress is clearly specified. "And 
thou shalt make a plate of pure gold, and grave 
upon it like the engravings of a signet, HOLI- 
NESS TO THE LORD. And thou shalt put 
it on a blue lace, that it may be upon the mitre; 
upon the forefront of the mitre shall it be. And 
it shall be upon Aaron's forehead, that Aaron 
may bear the iniquity of the holy things, which 
the children of Israel shall hallow in their holy 
gifts; and it shall be always upon his forehead, 
that they may be accepted before the Lord," 
Ex. xxviii. 36-39. 



188 Tabernacle Types. 

The fact emphasized and specially to be 
noted, is, that the golden plate with its hallowed 
inscription, must be always upon Aaron's fore- 
head, in order that the people whom he repre- 
sented may be always in acceptance before the 
Lord. There were two conditions, either one 
of which must be true: the people were accepted 
or disowned. Now not only would their sins 
cause them to be rejected, but the iniquity of 
their holy things would bring them under con- 
demnation. If therefore they can stand per- 
petually in acceptance it must be in their high 
priest, who is arrayed in fine linen and person- 
ally acceptable. The golden crown ever kept 
them in remembrance of Jehovah's absolute 
holiness; this must never be out of mind. 
Holy, holy, holy, is the I^ord our God. There- 
fore in the burning rays of His holiness we 
would be consumed. There is no holiness 
inherent in us, none wrought out by us, that 
could abide the scrutiny of His searching light, 
but the holiness of our Priest covereth us even 
as His blood cleanseth us. Believers are in 
Christ, and Christ is for them. All that He 
has done is for them; all that He is doing is 
for their salvation; all that He has is given to 
them, and all that He is in royal splendor, 



Priestly Garments. 189 

clothed and crowned, He shares with them. 
" The glory that thou gavest me I have given 
them." There is no other possible method 
whereby it can be said of any, ' ' accepted before 
the Lord." 

Nor must I leave this radical doctrine with- 
out testifying to its potential influence on our 
daily life. It is by the constant knowledge of 
the fact of our vital spiritual union with Christ 
that we become conformed to the image of His 
holy personally. And it is the practical denial 
of this truth and indifference toward it which 
leads to legal striving after a sanctity of the 
natural man which can never purge away the 
iniquity of our holy things, or place us without 
condemnation in the august presence of the 
holy Lord God. And forever perish the shams 
and cant of any whose lives are full of shame- 
ful deeds and unholy associations, who still 
blasphemously assert their heavenly standing; 
who sin and repent, and sin again, when it 
accords with the uncertain moods of an evil 
heart and a corrupt mind. The assumptions of 
bold hypocrisy or a glib tongue does not pass 
current w ith men ; how then dare we hope for 
approval in the courts above where insincerity 
is readily discovered and resolutely impeached ! 



XXI. 

Priestly Offices. 

TYPES foreshadow not only by similarity, 
but also by contrast. Accordingly we 
find Aaron and Jesus contrasted, and 
here, as in all things, our Lord has pre-emi- 
nence. He is greater than Aaron in His per- 
sonal perfection; in the value of His sacrifice; 
in the scene of His ministry ; in the regal aspect 
of His priesthood; in the more perfect presen- 
tation of the worshiper, and in the fuller 
benediction He is able to impart. 

The office of priesthood includes several 
departments. It is a multifarious work, em- 
bracing the whole scheme of redemption, com- 
prising mediation, advocacy, and intercession. 
/ 
i. Mediation. 

A mediator is one who interposes between 
parties at variance in order to effect a reconcili- 
ation. Job felt his need of such a one when 
he cried out for a Daysman who could lay His 
hands on both, and bring his discordant soul 
into harmony with an essentially righteous 
(190) 



Priestly Offices. 191 

God. Who then can take this place ? Who is 
sufficiently qualified as arbitrator ? He must 
be at oneness with God, and unswervingly up- 
hold His majesty. And he must be allied with 
man, understanding his needs and helplessness, 
in order to represent his side of the case with- 
out abatement, so as to win for him the fullness 
of reconciliation required. Surely none but 
"God our Saviour," the "Man Christ Jesus " 
alone is duly qualified. So there is a mediator 
between God and man who has opened the 
way of access to the inner sanctuary; who has 
vindicated the righteous claims of unyielding 
justice and lifted the gates of holiness in order 
that mercy may flow unhindered from the heart 
of God to the sons of men. Blessed be our 
Daysman, this river of health is flowing un- 
ceasingly, its healing waters bringing life to 
the dead. Our great High Priest, as mediator, 
not only has effected reconciliation between 
God and man, but also reconciled the divine 
attributes, so that mercy and peace are in agree- 
ment with righteousness and truth. Love now 
reigns triumphantly, acting out its own nature 
in forgiveness and salvation. Love lavishes, 
but not at the expense of any attribute or per- 
fection of Godhead. Love ! Not the sentiment 



192 Tabernacle Types. 

of the humanitarian which winks at sin and 
calls evil good; not the charity of the agnostic, 
which, in the overthrow of laws and penalties, 
logically would annihilate human courts and 
give loose rein to every criminal. Its gospel 
is, ' ' You do not mean to do wrong, your crime 
is purely accidental, your noble nature will 
come into play and lift you above your baser 
passions, and as God commiserates all and 
punishes none, there must be no jails, no con- 
demnation, no punishment." Let every mur- 
derer, every assassin, every thief, every drunk- 
ard, every evil-doer, believe and practice this 
gospel of license, and soon the fires of hell will 
rage on earth, and the ground reek with human 
blood. In temporal relations men are not such 
fools. However much divine law may be ig- 
nored, human laws, of justice, government, and 
protection, are based upon them. The Gospel of 
God sets none of His laws aside, but upholds 
them all with dignity and honor. Yet Love, 
His Love, possessing every element of justice, 
righteousness, and truth, comes with pardon, 
life, and hope, to every criminal who is led to 
accept reconciliation with God through the 
work of the Mediator. Our Lord Jesus, as 
Mediator, not only secured entrance for His 



Priestly Offices. 193 

believing people into the immediate presence 
of God, but keeps the way still open for all 
who would draw nigh. No man cometh to the 
Father but through Him, and whosoever be- 
lieveth on Him is already on the way. All 
who believe on Him are said to be in Him, 
therefore are they in the way, for He is the 
Way, the Door, the Title, the Saviour. 

2. Intercession. 

Let it be remembered that intercession is on 
behalf of believers ; those who have come to 
God through our Lord Jesus Christ. By Him 
all are remembered; none are forgotten. Jesus 
prayed that Peter's faith would not fail, hence 
though Peter fell, he arose again; his faith 
failed not. Our Lord in His pleadings there- 
fore remembereth the weaknesses of His peo- 
ple; His prayers arise for them: for their salva- 
tion from all enemies; for the bestowment of 
all blessings upon them; for their enjoyment 
of eternal glory ; for their union and unity, their 
sanctiflcation, their preservation from sin, their 
growth in grace and holiness, and all spiritual 
mercies with which are coupled those precious 
blessings relating to time and to the body. 

The prayers of David, the son of Jesse, were 

13 



194 Tabernacle Types. 

ended, but the prayers of David's greater Son 
in His priestly ministry continue. Nor will 
trie Father deny such pleadings. We may 
therefore be assured in the strongest confidence 
that all the blessings our great High Priest 
desires for His people will be given them. 

j. Advocacy. 

In this relation Christ is helper and com- 
forter. He is ever near at the call of the help- 
less, ever prepared to minister consolation and 
impart hope. While He intercedes, He also 
meets the accusations of Satan, who accuses 
the saints before God. It is then Jesus pre- 
sents His pierced body and demands, ' ' Who 
shall lay anything to the charge of God's 
elect ? " Not only in heaven's court of equity 
does He silence the adversary, but also in the 
court of conscience. There Satan would make 
havoc of our experiences if He were not nigh. 
But His Spirit is ever present with us, pro- 
claiming to us full justification, and hushing 
to quiet the disturbances wrought by the en- 
emy in ministering to us the assurance that 
' ' the blood of Jesus Christ cleanseth us from 
all sin. ' ' Therefore is it written : ' ' If any man 
sin we have an advocate with the Father Jesus 



Priestly Offices. 195 

Christ, the righteous." The Holy Spirit as 
that other advocate helpeth our infirmities 
when He brings to our remembrance the value 
of Christ's advocacy before the Father. 

As we are overpowered at times with a 
sense of unworthiness as children, and unfitness 
as worshipers, it is indeed our privilege to rise 
into the knowledge of conscious acceptableness 
before our God through our ever interceding 
Priest. And when the fears of a defective and 
sadly marred experience check the flow of joy 
in our souls, it is our privilege again to remem- 
ber that not on our personal character does the 
eye of God turn for a resting-place, but to 
Jesus, who, in His robes of beauty and glory, 
bears us on His shoulders, on His heart, on 
His head; His power, love, and wisdom exalt- 
ing us in the holy Sanctuary above, and envel- 
oping us in His Shekinah-cloud until we are 
hidden in His infinite perfections and manifold 
glories. Then does our God, viewing us in 
Christ, break forth in rapturous exclamation, 
"Thou art all fair, my love; there is no spot 
in thee." 

^. Associate Priests. 

The sons of Aaron were associated with him 



196 Tabernacle Types. 

and served under him. Their duties were many 
and important. They slew the victims (possi- 
bly assisted by the L,evites), presented the sa- 
crifice, sprinkled the blood, had charge of the 
brazen altar, attended to its fires, prepared the 
shew-bread, compounded the incense, and in 
other ministrations participated in the services 
of the Tabernacle. 

All believers, chosen, redeemed, in- dwelt by 
the Spirit, are identified with Christ, the great 
High Priest. They have their special priestly 
duties. Peter declares of all christians: * ' Ye 
are a chosen generation — A royai, priest- 
hood." Again, "Ye are built up a spiritual 
house, an holy priesthood, to offer up spir- 
itual sacrifices." 

The way into the office of priesthood now, 
as of old, is by birth. None but sons of God 
in this age are priests unto God. No human 
power can confer this right; no ecclesiastical 
hierarchy can impart to any being privileges 
which come only through birth. Kvery believer 
is entitled to minister as a priest, but only 
those upon whom gifts are conferred by the 
Head of the Church are qualified for office in 
the Church. These are pastors, evangelists, 
teachers, helps, and governments. Kph. iv. 1 1, 



Priestly Offices. 197 

12. The office of priest now does not imply 
the presentation of an atoning sacrifice. Our 
part is to offer the sacrifice of praise to God, 
and do good to men, ' ' for with such sacrifices 
God is well-pleased. " Heb. xiii. 15, 16. 

Atonement has been effectually rendered by 
the great High Priest, and Intercession is based 
upon its acceptance. To assume that any man, 
be he "Anglican" or "Roman," because of 
his ecclesiastical standing, can offer a propitia- 
tory sacrifice for sin, is to dishonor Christ's 
atoning work and trample under foot His 
precious blood. The New Testament term 
"priest," as applied to believers, does not 
designate any particular class of christians. 
All are entitled to worship, although there may 
be various degrees of intelligence among the 
worshipers. But the qualifications for worship 
are the inheritance of all who love, our I^ord 
Christ. They are regeneration by the Holy 
Spirit; redemption by the blood of Jesus; the 
in-dwelling of the Spirit in our hearts, and 
oneness with the royal High Priest in life and 
ministry. 

And now we must bring our book to a close. 
We have journeyed together, both writer and 



198 Tabernacle Typks. 

reader, over this holy ground of Scripture. 
We have seen how skillfully Old Testament 
types and New Testament doctrines harmonize 
and are closely inter-related. We have sur- 
veyed that only which lieth on the surface; 
beneath lie hidden treasures. Dig deep and you 
shall find. Earnest study of the Word will 
secure great reward. * ' For whatsoever things 
were written aforetime were written for our 
learning, that through patience and through 
comfort of the Scriptures we might have hope. ' ' 
Rom. xv. 4. 

Having become somewhat acquainted, may 
I not be bold enough to enquire of you, my 
reader, concerning your spiritual welfare? 
Have you been born again ? Are you safe for 
eternity ? These are deeply serious questions. 
How does your conscience reply, as in the 
presence of God? If not yet saved, tki?ik 
upon these things, I entreat you. And not only 
think, but dkcidk. Flee to Christ now. He 
is a present Saviour. Look to Him ; believe 
He is your Saviour and your Priest. Confess 
your sins before Him and receive His absolu- 
tion. And oh, fellow-christian, the time is 
short for service here ; the end hasteneth ; 
the coming of the I^ord draweth nigh. May 



Priestly Offices. 199 

we not only be instructed in divine things, but 
be consecrated for divine service. May the 
study of these Tabernacle Types lead us to grasp 
more firmly their hkavkni^y realities, that 
we may proclaim Christ, the Way, the Truth, 
the Life, in whom dwelleth all the fullness of 
the Godhead, faithfully, persistently, continu- 
ously, witnessing to His atonement, His priest- 
hood, and His personal return in Glory. 



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